Indexed OCR Text

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Surah Al-An'am : 6 : 103 - 107
come possible in the 'Akhirah? The obvious answer is that the verse of
the Qur'an does not mean that the Ru'yah, Ziyarah or Seeing of Allah
Ta'ala is impossible for human beings. Instead of that, the meaning of
the verse is that human vision cannot comprehend or encompass His
Being because His Being is unlimited while human vision is limited.
Even the Ziyarah made in the 'Akhirah will be in a manner that vi-
sion would still fail to comprehend Him fully; while in the mortal
world, human beings and their vision do not have the strength and ca-
pacity to bear by 'seeing' even in this manner. Therefore, this ru'yah
or seeing is absolutely impossible in the mortal world. But, in the
'Akhirah, given the strength and capability, this ru'yah, ziyarah, or
seeing would become possible - but, a full, all-encompassing compre-
hending of the Most-True Being of Allah Subhanuhu wa Ta'ala would
still remain impossible even then.
2. Allah is All-Perceiving: The second attribute of Allah Ta'ala
mentioned in this verse is that His vision encompasses the whole uni-
verse. Nothing, anywhere, not even the minutest particle, is hidden
from Him. This Absolute Knowledge with all-pervading, all-
comprehending reach, is also a unique attribute of Allah Ta'ala. Other
than Him, no created being has ever achieved such all-inclusive
knowledge of everything, nor shall it ever be possible - because this is
the domain of Allah, the most-exalted in His majesty.
After that it was said: (and He is All-Fine, All-Aware). Lexically,
the word: Khui (al-Latif) has two meanings: (a) kind, (b) fine or subtle
in contrast with thick or course, that is, what cannot be perceived
through the senses.
As for the word: za (al-Khabir), it means All-Aware. Thus, the
sentence comes to mean that Allah Ta'ala is All-Fine (Al-Latif), there-
fore, He cannot be comprehended through the senses - and He is All-
Aware (Al-Khabir), therefore, nothing in the entire universe is beyond
His knowledge and awareness. If Al-Latif is taken to mean kind at this
place, it will be suggesting that though Allah Ta'ala is All-Aware of
everything we say or do, even what we intend, think or feel - which
would have required that we should have been caught for every sin -
but, He is kind and gracious too, therefore, He does not call us to ac-
count for every sin.

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The word: su (basa'ir) appearing in the second verse (104) is the
plural of basirah which means reason, intelligence or insight, that is,
the power through which one can acquire the knowledge of things
which do not fall within the range of perception through the senses.
'Başa'ir', in this verse, means the evidences and sources through which
one can get to know truth and reality. The meaning of the verse is:
The sources and means of seeing the truth have reached you from Al-
lah, that is, the Qur'an has come, the Holy Prophet & has come, mani-
fest have been his miracles, and observed openly were his morals and
dealings and teachings. All these are means of seeing the truth.
So, whoever has used these means has become the one blessed
with true insight with his benefits secured, while the one who elected
to remain blind to the truth by ignoring these means ends up losing
what was good.
Towards the end of the verse, it was said: 'I do not stand guard
over you.' It means that the Holy Prophet has not been given the
responsibility of forcing people to stop doing what was improper, as
usually done by one appointed to oversee and guard (or self-appointed
as vigilantes in our day). Instead, the functional responsibility of a
messenger of Allah is only to convey commands, and explain. After
that, following or not following the message conveyed becomes a mat-
ter of personal discretion and responsibility of the addressees.
It will be recalled that many clear arguments in favour of Tauhid
(Oneness of Allah) and Risalah (The Veracity of Prophethood) had ap-
peared in previous verses. It is to these that reference has been made
in the third verse (105) here where it has been said: ◌ِكَذلِكَ نُصَرِّفُ الْأَيْت (And
this is how We bring forth a variety of verses [where arguments are
presented from different angles]).
After that, it was said :َوَلِيَقُولُؤا دَرَسْتَ وَلِيُبَيِّنَهْ لِقَوْمٍ يَعْلَمُون (so that they may say,
"you have been tutored" and so that We may explain it to the people
who have knowledge). From here it can be inferred that all aids to
guidance in the form of miracles, signs, proofs, and the matchless
Qur'an itself were all solid means to help see truth. Then, there was
the spectacle of a total Ummiyy expressing with inimitable eloquence
volumes of knowledge and reality through his blessed speech which
has left the wise of the world wondering. And how could one bypass

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the eloquence and truth of the Word of Allah which could not be imi-
tated even to the scale of one small Surah, despite the challenge to all
Jinn and human beings valid upto the end of time? As we said, these
were means to help people know and see the truth as it was. Such was
the class and substance of this treasure trove of truth that even the
most diehard denier should have fallen on the blessed feet of the Holy
Prophet ! But, people who were chronically crooked in their ways
started saying: """" (darasta), that is, 'you have been tutored.'
Then, said along with it was: ◌َوَلِنُبَيِّنَّهُ لِقَوْمٍ يَعْلَمُون (and so that We may ex-
plain it to the people who have knowledge). Its essential meaning is
that the statement made proved to be beneficial for those who were
understanding, sensible and wise. As for the sources of guidance,
those were surely placed before everyone, but the crooked took no ad-
vantage of the opportunity offered while the wise ones owned them
heartily and became the leaders of their world.
In the fourth verse (106), the Holy Prophet صلى الله عليه وسلم has been
guided to a specific course of action. He has been asked not to worry
about the acceptance or non-acceptance of the call. For him, the best
course was to keep following the way revealed to him through Way
from his Rabb, the major element of which is the belief that no one is
worthy of worship but Allah. That he should continue preaching with
his message of truth is part of what has been revealed. So, believing
in Allah and remaining steadfast on the way ordained for him, he
should avoid feeling concerned about disbelievers and their unfortu-
nate non-acceptance of the call.
The reason for this has been given in the fifth verse (107). There it
has been said: If Allah Ta'ala had willed - in consideration of His own
creational imperative - that the whole human race should become
Muslim in faith, then, it would have become impossible for them to as-
sociate partners in the Divinity of Allah (Shirk). But, it was because of
their misdeeds that Allah willed that they be punished. So, He created
the necessary conditions for that end. Now, how could he make them
Muslims under these circumstances? In fact, why should he worry
about what they choose to do with their lives? Allah has not made him
to stand guard over what they do, nor has he been authorized by Allah
to bring punishment on them for their misdeeds. Therefore, he should

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Surah Al-An'am : 6 : 108 - 113
not have any anxiety on account of what they do to themselves or for
themselves.
Verses 108 - 113
وَلَا تَسُبُّوا الَّذِيْنَ يَدْعُونَ مِنْ دُوْنِ اللّهِ فَيَسُبُوا اللَّهُ عَدُوًّا)
بِغَيْرِ عِلْمُ كَذَلِكَ زَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمُ ◌ٌ ثُمَّ إِلَى رَبِّهِمْ
تَّرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمِلُوْنَ ﴿١٠٨) وَأَقْسَهُوا بِاللَّهِ
جَهْدَ آَيْمَانِهِمْ لَئِنُ بِجَاءَ تُهُمْ اليَهُ لَّهُوُ مِنُنَّ بِهَاءُ قُلُ إِنََّا اُلْأَيْتُ
عِنْدَاللَّهِ وَمَا ◌ُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ ﴿١٠٩)
وَنُقَلِّبُ آفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهَ اوَّلَ مَّةٍ
وَّنَذَرُهُمْ فِي ◌ُغْيَانِهِمْ يَعْمَهُونَ ﴿١١٠﴾ وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ
الْمَلِكَة وَكَلَّمَهُمُ الْمُؤْنِى وَجَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءُ قُبُلًا مَّا كَانُوًا
لِيُؤُمِنُواْ إِلَّ أَنْ يَشَاءَ اللَّهُ وَلكِنَّ أَكْثَرَّهُمْ يَجْهَلُونَ ﴿١١١﴾
وَكَذْلِكَ جَعَلْنَا لِكُلِّ نَبِّ عَدُوًّا شَيْطِيْنَ اُلْإِنُسِ وَالْجِنِّ يُحِىُ
بَعْضُهُمْ إِلى بَعْضِ زُخُفَ الْقَوْلِ مُرًّا* وَلَوْ شَاءَ رَبُّكَ
مَا فَعَلُؤُهُ فَذَرُهُمُ وَمَا يَفْتَرُونَ ﴿١١٢) وَلِتَصْغَّى إِلَيْهِ آَفْئِدَةُ
الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَُهُ وَلِيَقْتَرِفُوا مَا هُمْ
مُقُتِفُونَ ﴿١١٣﴾
And do not abuse* those whom they invoke other than
Allah, lest they should abuse* Allah trangressingly
without knowledge. This is how We have made the
deeds of every community attractive in their sight.
Then, to their Lord is their return whereafter He shall
tell them what they have been doing. [108]
And they swore by Allah on eloquent oaths that if a
sign comes to them, they shall surely believe in it. Say,
"Signs are, definitely, with Allah." And what will make
*. Insult using foul language.

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Surah Al-An'am : 6 : 108 - 113
you realize that even when they (the signs) come, they
will not believe - [109] and We upset their hearts and
sights - as they did not believe in them the first time.
And We leave them wandering blindly in their rebel-
lion. [110]
And if We had sent down to them the angels and the
dead had spoken to them and (even if) We had gathered
everything before them, face to face, still, they were
not to believe unless Allah would have so willed. But,
most of them go for ignorance. [111]
And similarly, We have made enemies for every proph-
et, the satans of mankind and jinn. They reveal to one
another ornamented words in order to deceive. And
had Allah willed, they would have not done so. So,
leave them with what they forge [112] - and in order that
the hearts of those who do not believe in the Hereafter
may incline to it and so that they commit what they are
to commit. [113]
Commentary
The first of the present verses has been revealed concerning a par-
ticular event and provides guidance in a matter of principle, that is,
what you are not permitted to do yourself, for that you cannot become
the cause or channel either - both shall remain equally impermissible.
The Background of Revelation
According to the background of revelation as narrated by Ibn Jarir,
when Abu Talib, the respected uncle of the Holy Prophet & was on his
death bed, the disbelieving chiefs of the tribe of Quraysh who, hostile
and torturous to the Holy Prophet صلى الله عليه وسلم, always plotting to kill
him, became alarmed at the eventuality of the death of Abu Talib
which was likely to become an impediment to their nefarious designs.
Because, they thought, if they were to kill Muhammad & after his pro-
tective uncle's death, that would go against the norms of their own
self-respect and honour, for people would say that they were unable to
do anything like that in the presence of Abu Talib, but when he died,
they killed his helpless nephew. So, they decided to get together and
go to Abu Țalib to talk about the matter in a decisive manner.
Every educated Muslim knows that Abu Talib, though he had not

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Surah Al-An'am : 6 : 108 - 113
formally embraced Islam, loved the Holy Prophet صلى الله عليه وسلم dearly,
even respected him as a great bearer of the Divine message right from
his heart, and always defended him against his enemies.
So, the Quraysh chiefs formed a deputation who would go to see
Abu Talib. Included as members of the deputation were Abu Sufyan,
Abu Jahl, 'Amr ibn al-'As and some others. The name of the person
chosen to arrange for an appointment to meet with Abu Țalib was
Muttalib. He got his permission and escorted the deputation to him.
To Abu Talib, the deputation said: You are our elder, and a chief,
and you know that your nephew, Muhammad صلى الله عليه وسلم has been
causing great pain to the idols we worship. We wish that you would
talk to him and prevail on him that he should say nothing offensive
against our idols, in which case, we shall make peace on the principle
that he acts as he wishes on his faith, takes whoever he chooses as the
object of his worship, against which, we shall raise no objection.
Abu Talib called the Holy Prophet صلى الله عليه وسلم to him and said:
Here are the chiefs of your clan. The Holy Prophet صلى الله عليه وسلم turned
to the deputation and asked: What is your wish? They said: We wish
that you leave us and our idols alone. Do not speak ill of them. We
shall leave you and your object of worship alone. This will end our
mutual hostility.
The Holy Prophet صلى الله عليه وسلم said: All right, you tell me, if I were
to accept what you were saying, would you be ready to say a Kalimah
(statement in words) by saying which you would become masters of the
whole Arabia with even people from beyond subscribing to your au-
thority?
Abu Jahl said: You are talking about only one Kalimah. We are
ready to say ten of them. Tell us what are they? The Holy Prophet g
said: An fiay's [La Ilaha Illallah : There is no god (worthy of worship)
but Allah]. That infuriated all of them. Abu Talib said to the Holy
Prophet : O my nephew, say something other than this Kalimah be-
cause it has left your clansmen all confused.
He said: As for me, I cannot say a Kalimah other than this. If they
were to bring the sun down from the skies and put in my hands, even
then I will not say a Kalimah other than this. His intention was to let

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them become totally disappointed.
Thereupon, still in anger, they said: Either you stop speaking ill of
our idols, the objects of our worship, or we too are going to start using
insulting language against you, and also against that Being of which
you claim to be the messenger. Revealed, thereupon, was the verse: 9;
And do not abuse those whom) تَسْبُّوا الَّذِينَ يَدُعُنَ مِنْ دُونِ اللَّهِ فَيَسُّوا اللهَ عَدُوًّا بِغَيُرِ عِلْم
they invoke other than Allah, lest they abuse Allah transgressively
without knowledge).
"Les ." (la tasubbu) in this verse is a derivation from the word: @=
(sabb) which means to abuse or use insulting language against some-
one (not in the sense of misuse, maltreatment or corrupt practice as
currently used in American English which uses other alternates for
hurling invectives - Tr.). The Holy Prophet صلى الله عليه وسلم, given his in-
trinsically high moral disposition, had already been abiding by this
rule of conduct. Not even during his childhood, had his blessed speech
ever been contaminated with an abusive word for any human being,
rather not even for an animal. Perhaps, there may have been some
hard word which escaped the lips of some from among the noble Com-
panions which was overestimated as an invective by the disbelievers of
Makkah, and which was used as a pretext by the chiefs of the Quraysh
when their deputation brought this case up before the Holy Prophet
and gave the ultimatum that either he stops insulting their deities or
they would start insulting theirs.
Thereupon, came the Qur'anic injunction through which Muslims
were prohibited from making any insulting statement against the
false objects worshipped by disbelievers. Particularly worth noticing
in this verse is that, just a verse earlier (106-107), the address was to
the Holy Prophet himself. Examples are: ◌َإِتَّبِعُ مَا أُوحِىَ إِلَيُكَ مِنْ رَّبِّك (Follow
what has been revealed to you from your Lord) and: ◌َأَعُرِضُ عَنِ الْمُشْرِكِين (and
turn away from those who associate partners with Allah) and: alu
izis the (And We have not made you to stand guard over them) and: "
J'en fele a (and you are not entrusted with their affairs). In all these
grammatical forms, the Holy Prophet صلى الله عليه وسلم was the addressee
who was being asked to do or not to do something. After that, the form
of address was changed in the present verse. It was turned away from
the Holy Prophet صلى الله عليه وسلم and was turned to Muslims in general.

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Surah Al-An'am : 6 : 108 - 113
Said there was: pay (la tasubbu). The hint given thereby is that the
Holy Prophet صلى الله عليه وسلم, who had never used abusive speech against
anyone to start with, could not be directly addressed with the words of
prohibition for that could make him disheartened. Therefore, the ad-
dress was made general - and all Sahabah >JI - too started taking
precaution in this matter. (As in Al-Bahr Al-Muhit)
Related Considerations
That idols have been mentioned in strong words in several verses
of the Qur'an, and that those verses are not abrogated either for they
are still recited, is a different matter.
The answer is that such words wherever they appear in the verses
of the Qur'an are there as a polemic or debating device to unfold some
reality clearly. Intended at such places is no aggression, nor can a
sensible person deduce from it such an intention to malign idols or to
mock at disbelievers or to irritate them. This is an open difference in
approach which is readily understood by those aware of the nuances of
diction in any language. They know that the shortcoming or inade-
quacy of a person is called in question only to elucidate an issue in
question. This is common practice in courts where no one challenges
the statement being made before the Court as the throwing of invec-
tives against someone. Similarly, narrated before physicians are the
kind of defects and drawbacks people could have which, if described
elsewhere would be taken as invectives hurled at someone. But, such
statement made under medical need is not regarded as abusive talk by
anyone.
Thus, when the Qur'an describes the helplessness of idols in being
devoid of sense and consciousness, knowledge and power, it uses a
manner of speaking which would help the understanding to under-
stand reality and expose the error or short-sightedness of those who do
not. Hence, it was said: ◌ُضَعُفَ الطَّالِبُ وَالْطُلُوب Weak are the seekers and
إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ: weak, the sought (idols) - 22:73.' And as it was said
F & (You, and what you worship, other than Allah, are but fuel for
Hell - 21:98). Here too, the purpose is not to speak ill of someone. The
purpose is to state the sad end of straying and error. Muslim jurists,
may the mercy of Allah be upon them, have made it all clear by ex-
plaining: If anyone were to recite this verse too as a tool aimed at

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causing irritation for disbelievers, then, for him, this recitation at that
time and for that purpose, shall be considered as included under this
'abusing which is prohibited,' and will, therefore, be impermissible - as
is the case in the prohibition of the recitation of the Qur'an at times
and places which are Makruh (reprehensible) and known to everyone.
(Ruh al-Ma'anī).
To sum up, it can be said that, no word which could be taken as
abusive was ever said by the Holy Prophet صلى الله عليه وسلم, or had ap-
peared in the Holy Qur'an, nor was there any apprehension that it
could happen in the future. Of course, the probability that Muslims at
large may fall into such impulsive action did exist, therefore, this
verse stopped them from doing so. This event and the Qur'anic instruc-
tion based on it has provided access to a large body of significant
knowledge, some examples of which are given below:
Becoming the Cause or Agent of a Sin is also a Sin
1. One of the principles thus deduced is: If doing something which
is permissible intrinsically - in fact, even commendable in a certain de-
gree - but, in the actual doing of it some corruption has to be accomo-
dated, or as a result of which, people are let into sin, then, the doing of
such a thing is also prohibited. The reason is that identifying false ob-
jects of worship, that is, the idols, is, at least, permissible after all -
and if said under the need to uphold one's religious feelings, it may
perhaps be even worthy of praise and reward - but, since this resulted
in the apprehension that people would start speaking ill of Allah Jalla
Sha'nuhu which, in turn, would make the degraders of idols the cause
of this evil, therefore, prohibited was the act which was already per-
missible.
2. Another example of this appears in Hadith where, addressing his
Companions, the Holy Prophet صلى الله عليه وسلم is reported to have said:
No one should abuse (use insulting language against) his or her par-
ents. The Companions submitted: Ya Rasul Allah, it is just not possi-
ble that one will abuse parents. He said: Yes, one does not usually do
that. But, when such a person abuses the parents of someone else
and, as a consequence of it, the other person abuses his parents, then,
the cause of his parents being so abused was this very son. So, he too
is like one who has himself abused his parents.

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3. Yet another instance of a case of this nature came to pass during
the blessed time of the Holy Prophet صلى الله عليه وسلم. He said to Sayyi-
dah 'A'ishah Que Al », that the Baytullah (the Holy Ka'bah) had col-
lapsed on its foundations in an accident during the Jahiliyyah. The
Quraysh of Makkah reconstructed it before the advent of prophethood.
In this structure, some details turned out to be against the initial Ib-
rahimi foundation. One of them was the part now known as Hatim.
This too is part of the Baytullah. It was left out because of paucity of
funds. Then, there were two doors of Baytullah, the Eastern and the
Western - one for entry and the other for exit. The people of Jahiliyy-
ah closed the Western door. The one door left was raised higher than
the ground level so that entry into the Baytullah would depend on
their will and permission and that no one could go there freely. The
Holy Prophet صلى الله عليه وسلم said: I wish I could demolish the present
structure of Baytullah and make it like the structure raised by Sayyid-
na Ibrahim Khalilullah J. But, the danger is that your people,
that is, the common Arabs, who have entered the fold of Islam just
now, may fall a victim to some doubts at the sight of Baytullah being
demolished, therefore, I have abandoned my intention.
It goes without saying that raising the structure of Baytullah pre-
cisely on the foundations laid down by Sayyidna Ibrahim >JILL was
an act of obedience and a deed deserving of merit and reward. But,
seeing the shadows of a danger lurking behind this intended action be-
cause of the ignorance of people around, he abandoned that idea. So,
from this event too, there emerges the same principle that, should
there be an apprehension of some evil or corruption necessarily result-
ing from what is permissible, even from what is otherwise an act of
thawab or merit, then, that permissible or thawab-worthy act too be-
comes impermissible.
But, there exists a strong doubt about this principle which has
been reported from Abu Mansur in Ruh al-Ma'ani. The proposition
posed is: Allah Ta'ala has made Jihad binding on Muslims - though,
the inevitable outcome of killing is that, when a Muslim will start kill-
ing some non-Muslim, they would start killing Muslims - and killing
Muslims is Haram (forbidden). Thus, given this principle, Jihad should
also be prohibited. Then, the same will hold valid about our propaga-

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tion of Islam and the recitation of the Qur'an, and about Adhan and Sa-
lah as well, all of which are subjected to mockery and ridicule by many
among the disbelievers. If so, shall we surrender our right to worship
and promote our religion?
Answering this, Abu Mansur has himself said that this doubt has
come up because of ignoring a necessary condition. That condition is
that a permissible act which has been prohibited, because of the ap-
prehension of something evil, should not be one of the basic objectives
and necessary duties in Islam. Thus, speaking ill of false objects of
worship does not relate to any objective of Islam. Similarly, no basic
Islamic objective depends on making the structure of Baytullah con-
form precisely to the foundations laid out by Sayyidna Ibrahim Mut Lule.
Therefore, whenever there was the danger of some religious mal-
situation cropping up by doing what was permissible, or even reward-
worthy, such acts or intentions were abandoned. As for acts which are
either the very Islamic objectives in themselves, or on them depends
some Islamic objective, then, even if the wrongdoings of other people
seem to be bringing visible corruption or evil in its wake, then, these
objectives will never be surrendered or abandoned. Instead of that, ef-
fort will be made that such permissible acts should keep continuing in
their place, and steps will be taken to block the spreading of evils and
corrupting agents as far as possible.
This is why two great men of Islamic history acted the way they
رحمه and Imam Muhammad Ibn Sirin رحمه الله عليه did. Once Hasan al-Basri
Lle All went out to participate in the Salah for a Janazah. There, they
noticed a gathering which had men as well as women. Seeing this Ibn
Sirin returned back. But, Hadrat Hasan al-Basri said: Why should we
leave doing what is necessary because of the false practice or ways of
other people? The Salah of Janazah is Fard (obligatory). It cannot be
abandoned because of this corrupting agent. Of course, effort will be
made, as far as possible, that this evil is rooted out.
,
This event too has been reported in Ruh al-Ma'ani.
So, the substance of this principle which emerges from this verse
comes to be: An act which is permissible in itself, even if it be an act of
obedience and thawab - but, not be one of the religiously binding objec-
tives, then, should doing it bring forth evil consequences, abandoning

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of that permissible act becomes Wajib (necessary). This is contrary to
the case of the objectives of the Shari'ah which cannot be abandoned
because of any impending evil or corruption.
From this principle, the jurists of the Muslim community have de-
duced solutions to thousands of problems. Some examples of their jur-
istic efforts are:
1. If a person has a disobedient son and he knows that, should he
ask him to do something, he would refuse to do it and even prefer to do
against it, in which case, he will become liable to a grave sin, then, in
such a situation, the father should not ask him to do or not to do some-
thing as an order, instead of which, he should say so in the mode of a
good counsel - for example, he says to him, 'if such and such job could
be done, that would be nice' - so that, in the eventuality of a refusal or
reverse action, the son does not become liable to the sin of a new diso-
bedience. (Khulasatul-Fatawa)
2. The same rule holds good in matters where well-meaning advice
is given to someone. If circumstancial indicators show that a person,
rather than take advice, is more likely to take a worse course, as a re-
sult of which, he will sink deeper into sin, then, in such a situation, to
give up advising is better. In his Şahiņ, Imam al-Bukhari has intro-
duced a regular chapter on this subject:
باب من ترك بعض الاختيار مخافة أن يقصر فهم بعض الناس فيقعوا فى
اشد منه
There are occasions when things permissible, even those com-
mendable, are abandoned lest they put common people in mis-
understanding - subject to the condition that these acts are
not from the core objectives of Islam.
3. But, acts which are included under the objectives of Islam -
whether Fard, Wajib or Sunnah al-Mu'akkadah (obligatory, necessary
or emphasized Sunnah) or other kinds of Islamic hallmarks - if by ob-
serving them some people lacking in understanding start falling in
misunderstanding, then, these acts will not be abandoned, rather, oth-
er methods will be used to remove the misunderstanding and misdoing
of such people. Events which came to pass in early Islam prove that
the disbelievers of Makkah were provoked because of Salah, the recita-

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tion of the Qur'an and the preaching of Islam. But, the standing hall-
marks of Islam were never abandoned because of such adverse condi-
tions. In fact, the very episode relating to Abu Jahl and the rest of Qu-
raysh chiefs recounted under the Background of Revelation of the
present verse has proved the point eloquently. The essence of the epi-
sode was that the chiefs from the disbelieving Quraysh tribe wished to
give a guarantee of peace if the Holy Prophet صلى الله عليه وسلم would aban-
don preaching Tauhid, that is, stop calling Allah One. The answer giv-
en by him was: I can never do that, even if they were to bring the sun
and the moon and put them in my hands.
In conclusion, the question as refined and resolved is: If, by doing
what is included under Islamic objectives, some people fall a victim to
misunderstanding or misdeed, such acts would never be abandoned.
Of course, acts which are not included under Islamic objectives - and
leaving them off does not compromise or kill any religious objective -
then, such acts will be abandoned because of the apprehension that
others might fall into misunderstanding or misdeed.
On Signs and Miracles
The previous verses had mentioned how obstinate people failed to
benefit from clear signs of Allah and open miracles of His Messenger
and kept on denying the message of truth. The present verses mention
how they took a new turn, and demanded particular miracles from the
Holy Prophet صلى الله عليه وسلم .As reported by Ibn Jarir, the Quraysh
chiefs asked that they be shown the miracle of turning the Mount of
Safa into solid gold; if so, they would accept that he was a prophet and
messenger, and that they would embrace Islam.
The Holy Prophet صلى الله عليه وسلم said: All right, make a solid agree-
ment that, if this miracle is shown, all of you will become Muslims.
They took solemn oaths. The Holy Prophet صلى الله عليه وسلم stood up to
pray that Allah turns the Mount into gold. Sayyidna Jibra'il came
with Wahy which said: If you wish, We shall make this whole Mount a
Mount of gold, but the consequence will be that, according to the custo-
mary Divine Law, all of them - if they still fail to believe - shall be de-
stroyed through a mass punishment, as has been happening with past
communities who demanded a miracle which was shown, yet they re-
verted back to denial when the wrath and punishment of Allah over-

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Surah Al-An'am : 6 : 108 - 113
took them. Since the Holy Prophet صلى الله عليه وسلم was aware of their ha-
bitual obstinacy, and because he was in mercy the foremost, he said
that he was not going to pray for that miracle anymore. Thereupon,
the following verse was revealed : ◌ْوَأَفْسَهُوا بِاللَّهِ جَهْدَ ايْمَانِهِم (And they swore by
Allah on eloquent oaths - 109). Reported here is the sworn saying of the
disbelievers that they would embrace Islam if they can see the miracle
demanded by them. After that, in the sentence which follows immedi-
ately, it was said: Ja, Euvi ui (Signs are, definitely, with Allah - 109).
This contains an answer to their saying. It has been declared here that
all signs and miracles are within the power and control of Allah Ta'ala.
As for the miracles already manifested, they too were from Him - and
those being demanded now, they too lie within His absolute control.
But, according to the dictate of reason and justice, they had no right to
make such a demand - because, the Holy Prophet & claims to be a
Messenger of Allah, in support of which, he has already presented
proofs and evidences in the form of miracles. Now, the other party
does have the right to question these proofs and evidences by showing
the proofs of their being false. But, the attitude of not cross-examining
evidences presented and yet demanding some other evidences would
be like the scenario in a law court where the respondent would avoid
cross-examining the witness presented by the plaintiff and take the
plea that he does not accept the evidence of these witnesses and that
he would accept what is said particularly by such and such a person in
his statement. Obviously, no court would consider this plea worth
hearing.
Similar is the case of the veracity of a prophet or Rasul of Allah. To
that end there are many clear signs and miracles before those who dis-
believe. Now, unless they prove that these signs and miracles are
false, they have no right to say that they would rather like to see a
miracle of this or that kind before they could believe.
After that, upto the end of the cited verses, Muslims have been di-
rectly instructed that their duty is to stay firm on the true faith in
their individual capacity, as well as convey it to others correctly and
properly. If they, even then, show signs of rigidness and obstinacy,
one should not worry about them because no one has to be forced into
becoming a Muslim. If this was what could be done by force, who can

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claim to have greater coercive power than Allah Ta'ala. He Himself
would have made everyone a Muslim. And in order to give Muslims
their peace of heart, it was also explained in the verse that these peo-
ple will not believe even if Allah were to show them the miracles of
their choice openly and clearly. The reason was that their denial was
not based on any misunderstanding or lack of awareness. In fact, it
was due to their hostility and obstinacy - a disease which cannot be
treated by miracles. In verse 111: &m pci ds dri, , it has been said
that these people, if they were shown all miracles demanded by them,
in fact, even if they were made to meet with angels and talk to the
dead, they would still not believe. In the two verses that follow (112-
113), the Holy Prophet صلى الله عليه وسلم has been comforted by saying that
the hostility of such people against him is nothing surprising. Past
prophets too had their enemies - so, let him not be sad about it.
Verses 114 - 117
أَفَغَيْرَ اللَّهِ أَبْتَغِىٌ حَكَمًا وَّهُوَ الَّذِىُّ أَنْزَلَ إِلَيْكُمُ الْكِتْبَ
مُفَضَّلًا* وَالَّذِيْنَ اتَيْنُهُمُ الْكِتْبَ يَعْلَمُوْنَ أَنَّهُ مُمَّلُ مِنْ تَّبِّكَ
بِالْحَقِّ فَلَا تَكُوْنَنَّ مِنَ الْمُمْتَرِيْنَ ﴿١١٤) وَتُ كَلِمَتُ رَبِّكَ
صِدُقًّا وَعَدُلاَ لَا مُبَدِّلَ لِكَلِمْتِهْ وَهُوَ السَّمِيعُ الْعَلِيْمُ ﴿١١٥﴾
وَإِنْ تُطِعُ أَكْثَرٍ مَنْ فِى الْأَرْضِ يُضِلُّوُكَ عَنُّ سَبِيْلِ اللَّهِّ إِنَّ
يَتَبِعُونَ إِلَّ الظَّنَّ وَإِنْ هُمْ إِلَّ يَخْرُصُونَ ﴿١١٦) إِنَّ رَبَّكَ هُوَ
أَعْلَمُ مَنْ يَضِلُّ عَنُ سَبِئْلِهٍ وَهُوَ أَعْلَمُ بِالْمُتَدِينَ ﴿١١٧﴾
So, is it someone apart from Allah that I should seek as
judge while He has sent down to you the Book with de-
tails? And those We have given the Book know that it
is something revealed from your Lord with the truth.
So, never be one of those who are suspicious. [114]
And the Word of your Lord is perfect in truth and jus-
tice. None is there to change His words, and He is All-
Hearing, All-Knowing. [115]

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And if you obey the majority of those on earth, they
will make you lose the way of Allah. They follow noth-
ing but whims, and they do nothing but make conjec-
tures. [116]
Surely, your Lord knows best those who go astray from
His way, and He is the best knower of those who are on
the right path. [117]
Commentary
Mentioned in previous verses was the obstinate attitude of the dis-
believers of Makkah against the veracity of the Qur'an and the Proph-
et of Islam صلى الله عليه وسلم . Despite having seen signs and miracles prov-
ing their truth, they remained adamant, event went on to demand
miracles of their choice before they could believe. The Qur'an answered
this illogical argumentation by saying that the manifestation of mira-
cles they demanded was easy for Allah, but those who were demanding
them were obstinate people who would see them yet continue in their
wickedness. When they do so, Divine Law will take over, as a result of
which, they shall be over-run with mass punishment. That is why the
Holy Prophet صلى الله عليه وسلم, in his universal mercy, refused to oblige
them. He asked them to ponder over the miracles, signs and proofs
they have already seen.
The present verses carry evidences which clearly prove the veracity
of the Qur'an and that it is the Divine Word.
The substance of what has been said in the first verse (114) is: The
difference between you and me is in the case of my being a prophet
and messenger of Allah. I claim it and you deny it. But, this case has
already been decided by the Judge of judges in my favour in a way
that the miracle of the Qur'an itself is more than sufficient a proof of
the truth of my claim. This is the same Qur'an which has challenged
the nations of the world to come forward - if they doubt its being the
Word of Allah - and make a small Surah or 'Ayah to match this Word.
Even the eloquent Arabs failed to meet this challenge. Then, there
were those opposing Islam, Qur'an and the Prophet of Islam enblock at
the cost of their lives, properties and honour, even not one from among
them rose with one single 'Ayah which would match the words of the
miraculous Qur'an. Was this open miracle not good enough to make

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Surah Al-An'am : 6 : 114 - 117
one accept the truth that a total Ummiyy who was never taught by
anyone was reciting what had left Arabia and the world at large won-
dering? This is a case already decided in the Court of the Judge of all
judges - that Muhammad صلى الله عليه وسلم is a true Rasul of Allah and the
Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.
It was regarding this that it was said in the first verse (114): así
&& zRÍ (So, is it someone apart from Allah that I should seek as
judge). In other words, it means: 'Do you want that I should, after this
decision (of Allah Ta'ala to reveal the Qur'an to me), go and look for a
judge other than Him? This is impossible. Following that - given
there are some particular qualities of the Holy Qur'an which are by
themselves the proof of the Qur'an being true and the Word of Allah.
For example, it was said : هُوَ الَّذِى أَنْزَلَ إِلَيْكُمُ الْكِتَبَ مُفَصَّلًا (while He has sent down
to you the Book with details) which describes four special perfections
of the Qur'an, that is: (1) It has been sent down from Allah Ta'ala; (2)
It is perfect, miraculous, unchallenged and inimitable; (3) All matters
of principle have been given in clear details; and (4) Before the Qur'an,
the People of the Book, the Jews and the Christians knew for sure that
the Qur'an is the true Word of Allah. Then, those who had regard for
truth, said so while those who were hostile would not say so despite
that they were sure about it.
After the description of these four qualities of the Holy Qur'an, the
address is to the Holy Prophet فَلَا تَكُوُنَنَّ مِنَ المُسْتَرِينَ: صلى الله عليه وسلم (So, never
be one of those who are suspicious). It means that in the presence of
such clear proofs, there is no room for doubt. It is obvious that the
Holy Prophet صلى الله عليه وسلم was never one of those who were in doubt,
nor he could be, as confirmed by his saying reported in Tafsir Ibn Ka-
thir: "Neither I ever doubted, nor I ever asked." This tells us that,
though in terms of the words, the address is to the Holy Prophet
but, in reality, the purpose is to make others hear it. That it has been
ascribed to him is a manner in which the aim is to lay emphasis on
and highten the effect of the command - in the sense: 'when this has
been said to the Holy Prophet صلى الله عليه وسلم, who would have the audac-
ity to entertain any doubt?'
Described in the second verse (115), there are two more distinctive
-
qualities of the Holy Qur'an sufficient to prove its being the Divine

445
Surah Al-An'am : 6 : 114 - 117
Word. It is said: ◌ِوَتُ كَلِمَتُ رَبِّكَ صِدْقًا وَ عَدْلًا ﴿ لَا مُبَدِّلَ لِكَلِمُتِه (And the Word of your
Lord is perfect in truth and justice. None is there to change His Word).
The word: 3 (tammat) denotes the state of perfection and: areas.
(kalimatu Rabbik) refers to the Qur'an (Al-Bahr Al-Muhit, from Sayyidna Qa-
tadah). All subjects of the Qur'an are of two kinds: (1) Those in which
lesson-oriented events and conditions of world history, reward on good
deeds and warning of punishment on evil deeds have been described;
and (2) those in which injunctions relating to human betterment and
prosperity have been laid out. It is about these two kinds that the fol-
lowing two qualities of the Qur'an have been identified: Wefulle , that
is, perfect in truth and justice. Here, sie (sidq:truth) belongs to the
first kind. It means that all events, conditions, promises or warnings
mentioned in the Qur'an are true and correct. There is no possibility of
fault or defect or error in them. And: Jit ('adl:justice) relates to the oth-
er kind, that is, the injunctions (Ahkam). It means that all injunctions
of Allah Jalla Sha'nuhu are based on 'Adl (justice). The sense of 'Adl
covers two meanings: (1) Justice under which no injustice has been
done to anyone, nor has any right been compromised or usurped; and
(2) I'tidal (moderation), that is, not being totally subordinated to the
desires of human self, nor being what ingrained human emotions and
natural traits cannot bear. This comes to mean that all Divine injunc-
tions are based on justice and moderation, that is, in them, there is no
injustice inflicted on anyone, nor do they have hardship and pain
which are humanly unbearable - as said elsewhere: 43, Je.
(Allah does not obligate anyone except to his capacity - 2:286). Then,
along with it, by bringing in the word: & (tammat:is perfect), it was
also pointed out that the Holy Qur'an not only has the qualities of
truth and justice, but that it is also perfect and complete in them in all
respects.
And that all injunctions of the Qur'an be - for all peoples of the
world, for all generations to come and for all changed conditions -
based on both justice and moderation is something which, if consid-
ered with a little deliberation, can only be possible in nothing but Di-
vine injunctions. No legislative assembly or congress of the world can
completely forsee all forthcoming conditions in the present and the fu-
ture, nor can it make any law which would accomodate all such

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Surah Al-An'am : 6 : 114 - 117
conditions. Every country and nation makes its laws keeping in view
what are usually the prevailing conditions of that country or nation.
Then, even those laws are made to undergo changes when their experi-
ence proves that many of their provisions have remained contrary to
justice and moderation. Now, to make a master law for other nations
and peoples, or to make it with a complete consideration of all future
events - that which embodies in it the qualities of justice and modera-
tion for every nation, every country and every condition - is something
beyond human thought and perception. This can only be in the Word
of Allah Subhanuhu wa Ta'ala. Therefore, this fifth quality of the Holy
Qur'an, the quality of truth and justice, is impeccable. It demonstrates
that all past and present events, promises and warnings, narrated in
it are true, wherein the least doubt of their being contrary to the actu-
al cannot be entertained, and that all injunctions given by it are em-
bedded with justice and moderation for the benefit of the whole world
for all generations to come right through the Last Day of Qiyamah, in-
junctions which inflict no injustice on anyone, nor is there the slightest
deviation from the norms of moderation and balance. This is, in itself,
the perfect proof of the Qur'an being the Divine Word.
The sixth quality has been identified as: , J'y that is, there is
no one who can change the words of Allah Ta'ala. One form in which
such a change can take place is when someone proves a mistake in it
because of which it has to be changed; or, that some enemy changes it
forcibly. The Word of Allah is pristinely pure and far beyond any such
possibilities. He has Himself promised: ◌َإِنَّا نَحُنُ نَزَّلْنَا الذِّكْرَ وَإِنًا لَهُ لخْفِظُون that is,
'We (only We) have revealed the Dhikr (the Qur'an) and, for it, We
(only We) are the Protector - 15:9). When so, who can dare break
through the protection of Allah and make any changes or alterations
in it? For that matter, over fourteen hundred years have passed and
there have been, in every century and every age, more people who
have been against it as compared in numbers, even in power, with
those who have been believing it, but not one of them had the courage
to introduce one tiny variance in even a vowel point of the Qur'an. Of
course, possible there was a third form of bringing in a change, that is,
it be changed through abrogation (naskh) by Allah Ta'ala Himself.
Therefore, Sayyidna 'Abdullah ibn 'Abbas at Ulu», said: "This verse

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indicates that the noble Prophet صلى الله عليه وسلم is the Last Prophet and
the Qur'an, the Last Book. After this, there is no probability of an ab-
rogation' - as it has been elucidated in other verses of the Qur'an.
At the end of verse (115), it was said: ◌ُوَهُوَ السَّمِيعُ الْعَلِيم (and He is All-
Hearing, All-Knowing) which means that Allah Jalla Sha'nuhu hears
all that is being said by these people and He knows what they do open-
ly and secretly. He will give a return for every deed of theirs in accor-
dance with it.
In the third verse (116), Allah Ta'ala tells the Holy Prophet & that
the majority of the progeny of 'Adam living on the earth is in error. Let
him not be overawed by this situation and let him ignore what they
say or do. The Qur'an has dealt with this subject at several places. In
Surah As-Saaffaat, it is said : ◌َوَلَقَدُ ضَلَّ قَبْلَهُمْ أَكْثَرُ الأَوَّلِين (And truly before them,
many of the ancients went astray (37:71) In Surah Yusuf, it is said: U;
And the majority of people - even if you wish - are) أَكْثَرُ النَّاسِ وَلَوُ حَرَصْتَ بُؤْ مِنِيْنَ
not to be believers (12:103). The outcome is that the awe of majority
customarily overwhelms an individual and he or she ends up following
it. Therefore, the address made to the Holy Prophet صلى الله عليه وسلم was:
'And if you obey the majority of those on earth, they will make
you lose the way of Allah. They follow nothing but whims,
and they do nothing but make conjectures.'
The gist of the advice is that he should not be impressed by their
numerical majority as a model to follow because they lack principles
and go off the right way. At the end of the verse (117), it was said:
'Surely, your Lord knows best those who go astray from His
way, and He is the best knower of those who are on the right
path (consequently, as the errants shall be punished, the peo-
ple of the straight path shall be rewarded).
Verses 118 - 121
فَكُلُوْا ◌ِمَّا ذُكِرَ اسْمُ اللّهِ عَلَيْهِ إِنْ كُنْهُمُ بِأَيَتِهِ مُؤْمِنِينَ ﴿١١٨﴾
وَمَا لَكُمُ الَّ تَأْكُلُا ◌ِّمَا ذُكِرَاسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَضَّلَ بَكُمْ
قَاحَرَّمَ عَلَيْكُمْ إِلَّ مَا اضُطُرِرْتُمْ إِلَيْهِ* وَإِنَّ كَثِيْرًا لَّيُضِلُّؤُنَّ