Surah 6. Al-An'am

Now if thou pay heed unto the majority of those [who live] on earth, they will but lead thee astray from the path of God: they follow but [other people's] conjectures, and they themselves do nothing but guess.¹⁰³

  - Mohammad Asad

I.e., regarding the true nature of human life and its ultimate destiny, the problem of revelation, the relationship between God and man, the meaning of good and evil, etc. Apart from leading man astray from spiritual truths, such guesswork gives rise to the arbitrary rules of conduct and self-imposed inhibitions to which the Qur'an alludes, by way of example, in verses {118} and {119}.

If you obey (other than the Rasool then you should know that) most of the people on earth will lead you away from the Way of Allah, for they follow nothing but guesswork and preach nothing but falsehood.

  - Muhammad Farooq-i-Azam Malik

If thou obeyedst most of those on earth they would mislead thee far from Allah's way. They follow naught but an opinion, and they do but guess.

  - Marmaduke Pickthall

Verily, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided.

  - Mohammad Asad

In fact, your Rabb knows best those people who have strayed from His Way and He knows best those who are on the Right Way.

  - Muhammad Farooq-i-Azam Malik

Lo! thy Lord, He knoweth best who erreth from His way; and He knoweth best (who are) the rightly guided.

  - Marmaduke Pickthall

EAT, then, of that over which God's name has been pronounced, if you truly believe in His messages.¹⁰⁴

  - Mohammad Asad

The purpose of this and the following verse is not, as might appear at first glance, a repetition of already-promulgated food laws but, rather, a reminder that the observance of such laws should not be made an end in itself and an object of ritual: and this is the reason why these two verses have been placed in the midst of a discourse on God's transcendental unity and the ways of man's faith. The "errant views" spoken of in verse {119} are such as lay stress on artificial rituals and taboos rather than on spiritual values.

So eat of that meat on which Allah's name has been pronounced if you truly believe in His revelations.

  - Muhammad Farooq-i-Azam Malik

Eat of that over which the name of Allah hath been mentioned, if ye are believers in His revelations.

  - Marmaduke Pickthall

And why should you not eat of that over which God's name has been pronounced, seeing that He has so clearly spelled out to you what He has forbidden you [to eat] unless you are compelled [to do so]? But, behold, [it is precisely in such matters that] many people lead others astray by their own errant views, without [having any real] knowledge. Verily, thy Sustainer is fully aware of those who transgress the bounds of what is right.

  - Mohammad Asad

Why should you not eat that on which Allah's name has been pronounced, when He has clearly spelled out for you in detail what is forbidden - except in a case of extreme helplessness? In fact, many do mislead people by their appetites unchecked by knowledge. Your Rabb knows best those who transgress.

  - Muhammad Farooq-i-Azam Malik

How should ye not eat of that over which the name of Allah hath been mentioned, when He hath explained unto you that which is forbidden unto you, unless ye are compelled thereto. But lo! many are led astray by their own lusts through ignorance. Lo! thy Lord, He is best aware of the transgressors.

  - Marmaduke Pickthall

But abstain from sinning,¹⁰⁵ be it open or secret - for, behold, those who commit sins shall be requited for all that they have earned.

  - Mohammad Asad

This injunction connects with verse {118}, thus: "Eat, then, of that over which God's name has been pronounced ..., but abstain from sinning" - i.e., "do not go beyond that which God has made lawful to you".

Eschew all sin whether open or secret: surely those who earn sin will get due punishment for their wrongdoings.

  - Muhammad Farooq-i-Azam Malik

Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned.

  - Marmaduke Pickthall

Hence, eat not of that over which God's name has not been pronounced: for this would be sinful conduct indeed. And, verily, the evil impulses [within men's hearts] whisper unto those who have made them their own¹⁰⁶ that they should involve you in argument [as to what is and what is not a sin]; and if you pay heed unto them, lo! you will become [like] those who ascribe divinity to other beings or forces beside God.¹⁰⁷

  - Mohammad Asad

Lit., "the satans whisper unto those who are near to them (ila awliya'ihim)". For my above rendering of shayatin as "evil impulses", see note [10] on 2:14 and note [31] on 14:22 .

I.e., "your own evil impulses are trying to draw you into argument as to what does and what does not constitute a sin in order to make you lose sight of God's clear ordinances in this respect; and if you follow their arbitrary, deceptive reasoning, you will elevate them, as it were, to the position of moral law-givers, and thus ascribe to them a right that belongs to God alone."

Do not eat of that meat on which Allah's name has not been pronounced, since that is most surely a transgression. In fact the shaitans inspire their friends that they should argue with you, and if you obey them, most surely you will be considered a mushrik.

  - Muhammad Farooq-i-Azam Malik

And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire thee minions to dispute with you. But if ye obey them, ye will be in truth idolaters.

  - Marmaduke Pickthall

IS THEN HE who was dead [in spirit] and whom We thereupon gave life, and for whom We set up a light whereby he might see his way among men¹⁰⁸ - [is then he] like one [who is lost] in darkness deep, out of which he cannot emerge? [But] thus it is: goodly seem all their own doings to those who deny the truth.

  - Mohammad Asad

Lit., "whereby he walks among men". All the commentators agree in that the expression "he who was dead" is metaphorical, and that it refers to people who become spiritually alive through faith and are thereupon able to pursue their way through life unerringly.

Can a person who was dead (ignorant), and whom We raised to life and gave the Light to walk with among people, be like the one who is in the depths of darkness from which he can never come out? Since they treat both of them alike, the actions of the unbelievers are made lucrative to them,

  - Muhammad Farooq-i-Azam Malik

Is he who was dead and We have raised him unto life, and set for him a light wherein he walketh among men, as him whose similitude is in utter darkness whence he cannot emerge? Thus is their conduct made fair-seeming for the disbelievers.

  - Marmaduke Pickthall

And it is in this way that We cause the great ones in every land to become its [greatest] evildoers,¹⁰⁹ there to weave their schemes: yet it is only against themselves that they scheme - and they perceive it not.

  - Mohammad Asad

Because the consciousness of their importance makes them more or less impervious to criticism, the "great ones" are, as a rule, rather less inclined than other people to question the moral aspects of their own behaviour: and the resulting self-righteousness only too often causes them to commit grave misdeeds.

and that is why in every town We have placed the criminals as their ring leaders to plot therein, they plot against none but their own souls, though they do not perceive it.

  - Muhammad Farooq-i-Azam Malik

And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.

  - Marmaduke Pickthall

And whenever a [divine] message comes to them, they say, "We shall not believe unless we are given the like of what God's apostles were given!"¹¹⁰ [But] God knows best upon whom to bestow His message. Abasement in the sight of God will befall those who have become guilty of evildoing, and suffering severe for all the schemes which they were wont to weave.

  - Mohammad Asad

I.e., direct revelation.

Whenever there comes to them a sign (verses of The Qur'an) they say: "We shall not believe until we are given directly that which is given to the Rasools of Allah." Allah knows best to whom He should give His Message. Soon these criminals will be overtaken by humiliation and by a severe punishment from Allah for their evil plots.

  - Muhammad Farooq-i-Azam Malik

And when a token cometh unto them, they say: We will not believe till we are given that which Allah's messengers are given. Allah knoweth best with whom to place His message. Humiliation from Allah and heavy punishment will smite the guilty for their scheming.

  - Marmaduke Pickthall

And whomsoever God wills to guide, his bosom He opens wide with willingness towards self-surrender [unto Him]; and whomsoever He wills to let go astray, his bosom He causes to be tight and constricted, as if he were climbing unto the skies: it is thus that God inflicts horror upon those who will not believe.

  - Mohammad Asad

Whomever Allah wills to guide, He opens his chest to Islam and whomever He intends to confound, He makes his chest narrow and squeezes so tight that, at the very idea of Islam, he feel as if his soul is going to climb up towards the sky. That is how Allah places a blight on those who do not believe,

  - Muhammad Farooq-i-Azam Malik

And whomsoever it is Allah's will to guide, He expandeth his bosom unto the Surrender, and whomsoever it is His will to send astray, He maketh his bosom close and narrow as if he were engaged in sheer ascent. Thus Allah layeth ignominy upon those who believe not.

  - Marmaduke Pickthall

And undeviating is this thy Sustainer's way.¹¹¹ Clearly, indeed, have We spelled out these messages unto people who [are willing to] take them to heart!

  - Mohammad Asad

Lit., "and this thy Sustainer's way is straight" - i.e., unchanging in its application of the law of cause and effect to man's inner life as well. - The term rijs occurring in the preceding sentence, and rendered by me as "horror", signifies anything that is intrinsically loathsome, horrible or abominable; in this case, it would seem to denote that awesome feeling of utter futility which, sooner or later, overcomes everyone who does not believe that life has meaning and purpose.

whereas in fact this way (Al-Islam) is the Right Way of your Rabb and We have spelled out Our revelations very clearly for the people who use their common sense.

  - Muhammad Farooq-i-Azam Malik

This is the path of thy Lord, a straight path. We have detailed Our revelations for a people who take heed.

  - Marmaduke Pickthall

Theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing.

  - Mohammad Asad

For them there will be a home of peace with their Rabb. He will be their protector because of their good deeds.

  - Muhammad Farooq-i-Azam Malik

For them is the abode of peace with their Lord. He will be their Protecting Friend because of what they used to do.

  - Marmaduke Pickthall

AND ON THE DAY when He shall gather them [all] together, [He will say:] "O you who have lived in close communion with [evil] invisible beings! A great many [other] human beings have you ensnared!"¹¹² And those of the humans who were close to them¹¹³ will say: "O our Sustainer! We did enjoy one another's fellowship [in life]; but [now that] we have reached the end of our term - the term which Thou hast laid down for us - [we see the error of our ways]!" [But] He will say: "The fire shall be your abode, therein to abide - unless God wills it otherwise."¹¹⁴ Verily, thy Sustainer is wise, all-knowing.

  - Mohammad Asad

According to most of the commentators, the invisible beings (al-jinn) referred to here are the "evil forces" (shayatin) among them, such as are spoken of in verse {112} of this surah. It is generally assumed that these very beings or forces are addressed here; but the primary meaning of the term ma'shar appearing in this context warrants, in my opinion, a different conclusion. It is true that this term is often used to denote a group or community or genus of sentient beings which have certain characteristics in common: a conventional - and undoubtedly justifiable - use based on the verb 'asharahu, "he consorted [or "was on intimate terms"] with him" or "lived in close communion with him". But it is precisely this verbal origin of the term ma'shar which gives us a clue as to what is really meant here. Since, in its primary significance, a person's ma'shar denotes those who are on intimate terms or in close communion with him (cf. Lisan al-'Arab: "A man's ma'shar is his family"), we may well assume that it has a similar significance in the above Qur'anic phrase. Thus, to my mind, the allocution ya ma'shar al-jinn does not denote, "O you community of [evil] invisible beings" but, rather, "O you who are [or "have lived"] in close communion with [evil] invisible beings": in other words, it is addressed to the misguided human beings who have been seduced by "glittering half-truths meant to delude the mind" {verse 112}. This interpretation is reinforced by the words, "Have there not come unto you apostles from among yourselves", occurring in verse {130} below: for the Qur'an speaks always only of apostles who belonged to the human race, and never of apostles from among the jinn. (As regards the wide significance of this latter term, see Appendix III.)

I.e., close to the evil invisible beings. It is to be remembered that the primary meaning of wali (of which awliya' is the plural) is "one who is close [to another]".

I.e., unless He graces them with His mercy (see verse {12} of this surah, and the corresponding note). Some of the great Muslim theologians conclude from the above and from the similar phrase occurring in 11:107 (as well as from several well-authenticated sayings of the Prophet) that - contrary to the bliss of paradise, which will be of unlimited duration - the suffering of the sinners in the life to come will be limited by God's mercy. (See in this connection the hadith quoted in note [10] on 40:12 .)

On the Day when He will assemble them all together, ( Allah will address the Jinns): "O assembly of Jinns! You seduced mankind in great number." And their votaries from among mankind will say: "Our Rabb, we have both enjoyed each other's fellowship but alas! Now we have reached the end of our term which You had decreed for us." Then Allah will say: "Now hellfire is your dwelling-place; you will live therein forever unless Allah ordains otherwise." Surely your Rabb is Wise, Knowledgeable.

  - Muhammad Farooq-i-Azam Malik

In the day when He will gather them together (He will say): O ye assembly of the jinn! Many of humankind did ye seduce. And their adherents among humankind will say: Our Lord! We enjoyed one another, but now we have arrived at the appointed term which Thou appointedst for us. He will say: Fire is your home. Abide therein for ever, save him whom Allah willeth (to deliver). Lo! thy Lord is Wise, Aware.

  - Marmaduke Pickthall

And in this manner do We cause evildoers to seduce one another¹¹⁵ by means of their [evil] doings.

  - Mohammad Asad

Lit., "to be close to one another", or "get hold of one another". The expression "in this manner" (kadhalika), which introduces the above sentence, is an obvious allusion to the manner in which the evil ones "whisper unto one another glittering half-truths meant to delude the mind" verse {112} of this surah.

That is how, in the hereafter, We will make wrongdoers the comrades of one another on account of what they earned during their life on Earth with evil friendship.

  - Muhammad Farooq-i-Azam Malik

Thus We let some of the wrong-doers have power over others because of what they are wont to earn.

  - Marmaduke Pickthall

[And thus will God continue:] "O you who have lived in close communion with [evil] invisible beings and [like-minded] humans! Have there not come unto you apostles from among yourselves, who conveyed unto you My messages and warned you of the coming of this your Day [of Judgment]?" They will answer: "We do bear witness against ourselves!" - for the life of this world had beguiled them: and so they will bear witness against themselves that they had been denying the truth.

  - Mohammad Asad

At that time Allah will also ask: "O Assembly of Jinns and mankind! Did not there come to you the Rasools from amongst you who proclaimed to you My revelations and warned you about the meeting of this Day?" They will reply: "Yes they did, We bear witness against our own souls." Today this worldly life has deceived them but on that Day they will testify against themselves that they were indeed kuffar (unbelievers).

  - Muhammad Farooq-i-Azam Malik

O ye assembly of the jinn and humankind! Came there not unto you messengers of your own who recounted unto you My tokens and warned you of the meeting of this your Day? They will say: We testify against ourselves. And the life of the world beguiled them. And they testify against themselves that they were disbelievers.

  - Marmaduke Pickthall