Surah 6. Al-An'am

AND OUT OF whatever He has created of the fruits of the field and the cattle, they assign unto God a portion, saying, "This belongs to God" - or so they [falsely] claim¹¹⁹ - "and this is for those beings who, we are convinced, have a share in God's divinity."¹²⁰ But that which is assigned to the beings associated in their minds with God does not bring [them] closer to God - whereas that which is assigned to God brings [them but] closer to those beings to whom they ascribe a share in His divinity.¹²¹ Bad, indeed, is their judgment!

  - Mohammad Asad

Falsely - because everything that exists belongs, in the last resort, to God alone.

Lit., "for our [God-]partners" - i.e., "those whom we consider to be associated with God". For an explanation of the term sharik, see note [15] on verse {22} of this surah. The pre-Islamic Arabs used to dedicate a part of their agricultural produce and cattle to some of their deities, and a part to God, whom they regarded as one - albeit the greatest - of them. In consonance, however, with the method of the Qur'an, the above verse does not allude merely to this historical aspect of pre-Islamic Arabian life but has a wider, more general implication as well: that is, it refers not only to the apportioning of devotional "shares" between God and the imaginary deities, but also to the attribution of any share in His creative powers to anyone or anything beside Him.

I.e., the fact that they assign a "share" of their devotions to God does not strengthen their belief in Him but, rather, implies a negation of His transcendental uniqueness and, thus, makes them more and more dependent on imaginary divine or semi-divine "mediators".

They set aside a share of their produce and of their cattle for Allah, saying: "This is for Allah" - so they pretend - "and this for our shoraka' (their assigned partners of Allah)." Their shoraka's share does not reach Allah, but the share of Allah is wholly given to shoraka'. What an evil decision they make!

  - Muhammad Farooq-i-Azam Malik

The pagans set aside for Allah a share of the crops and cattle He created, saying, 'This 'portion' is for Allah,' so they claim, 'and this 'one' for our associate-gods.' Yet the portion of their associate-gods is not shared with Allah while Allah's portion is shared with their associate-gods. What unfair judgment!

  - Mustafa Khattab

They assign unto Allah, of the crops and cattle which He created, a portion, and they say: "This is Allah's" in their make believe "and this is for (His) partners in regard to us." Thus that which (they assign) unto His partners in them reacheth not Allah and that which (they assign) unto Allah goeth to their (so-called) partners. Evil is their ordinance.

  - Marmaduke Pickthall

Out of what Allah hath produced in abundance in tilth and in cattle they assigned Him a share: they say according to their fancies: "This is for Allah and this for our `partners'"! But the share of their `partners' reacheth not Allah whilst the share of Allah reacheth their `partners'! Evil (and unjust) is their assignment!. ⁹⁵⁸

  - Abdullah Yusuf Ali

There is scathing sarcasm here, which some of the Commentators have missed. The Pagans have generally a big Pantheon, though above it they have a vague idea of a Supreme God. But the material benefits go to the godlings, the fancied "partners" of God; for they have temples, priests, dedications, etc., while the true and supreme God has only lip-worship, or at best a share with numerous "partners". This was so in Arabia also. The shares assigned to the "partners", went to the priests and hangers-on of the "partners", who were many and clamorous for their rights. The share assigned to God went to the poor, but more probably went to the priests who had the cult of the "partners", for the Supreme God had no separate priests of His own. It is also said that when heaps were thus laid out, if any portion of God's heap fell into the heaps of the "partners", the priests greedily and promptly appropriated it, while in the contrary case, the "partners" priests were careful to reclaim any portion from what they called "God's heap". The absurdity of the whole thing is ridiculed . God created everything: how can He have a share?

And, likewise, their belief in beings or powers that are supposed to have a share in God's divinity makes¹²² [even] the slaying of their children seem goodly to many of those who ascribe divinity to aught beside God, thus bringing them to ruin and confusing them in their faith.¹²³ Yet, unless God had so willed, they would not be doing all this:¹²⁴ stand, therefore, aloof from them and all their false imagery!

  - Mohammad Asad

Lit., "their [God-]partners make". As pointed out by Razi, some early commentators were of the opinion that the expression shuraka'uhum (lit., "their associates") denotes here the "evil beings" or "forces" (shayatin) from among men and jinn referred to in verses {112}, {121}, {128} and {130} of this surah. It seems to me, however, that what is meant here - as in the preceding verse - is the belief in the existence of anything that could be "associated" with God; hence my rendering of the above phrase as "their belief in beings or powers that are supposed...", etc.

This is a reference to the custom prevalent among the pre-Islamic Arabs of burying alive some of their unwanted children, mainly girls, and also to the occasional offering of a boy-child in sacrifice to one or another of their idols (Zamakhshari). Apart from this historical reference, the above Qur'an-verse seems to point out, by implication, the psychological fact that an attribution of divinity to anyone or anything but God brings with it an ever-growing dependence on all kinds of imaginary powers which must be "propitiated" by formal and often absurd and cruel rites: and this, in turn, leads to the loss of all spiritual freedom and to moral self-destruction.

I.e., He allows them to behave as they do because He wants them to make use of their reason and of the free will with which He has endowed man.

Their shoraka' have induced many mushrikin to kill their own children in order to ruin them and confuse them in their religion. If Allah wanted, they would not have done so. Therefore, leave them alone with their false inventions.

  - Muhammad Farooq-i-Azam Malik

Likewise, the pagans' evil associates have made it appealing to them to kill their own children- only leading to their destruction as well as confusion in their faith. Had it been Allah's Will, they would not have done such a thing. So leave them and their falsehood.

  - Mustafa Khattab

Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices.

  - Marmaduke Pickthall

Even so in the eyes of most of the Pagans their `partners' made alluring the slaughter of their children in order to lead them to their own destruction and cause confusion in their religion. If Allah had willed they would not have done so: but leave alone them and their inventions. ⁹⁵⁹

  - Abdullah Yusuf Ali

The false gods and idols -among many nations, including the Arabs -were supposed to require human sacrifices. Ordinarily such sacrifices are revolting to man, but they are made "alluring" -a sacred rite- by Pagan custom, which falsely arrogates to itself the name of religion. Such customs, if allowed, would do nothing but destroy the people who practise them, and make thier religion but a confused bundle of revolting superstitions.

And they say, "Such-and-such cattle and fruits of the field are sacred; none may eat thereof save those whom we will [to do so]" - so they [falsely] claim;¹²⁵ and [they declare that] it is forbidden to burden the backs of certain kinds of cattle; and there are cattle over which they do not pronounce God's name¹²⁶ - falsely attributing [the origin of these customs] to Him. [But] He will requite them for all their false imagery.

  - Mohammad Asad

The pre-Islamic Arabs falsely claimed that these taboos were ordained by God, as is made clear in the last part of this verse. One of these supposed, arbitrary "ordinances" laid down that only the priests of the particular idol and some men belonging to the tribe could eat the flesh of such dedicated animals, while women were not allowed to do so (Zamakhshari).

I.e., while sacrificing them to their idols (see also 5:103 and the corresponding note). It would seem from this allusion that, as a rule, the pagan Arabs did pronounce the name of God - whom they regarded as the supreme deity - over the animals which they slaughtered; in the abovementioned exceptional cases, however, they refrained from doing so in the belief that God Himself had forbidden it.

These mushrikin say that such and such cattle and crops are reserved, in the name of such and such temple, and no one should eat except those whom we permit - in fact these restrictions they themselves have imposed. Then there are some animals which they have prohibited from riding or carrying loads, and there are still other animals over which they do not pronounce the name of Allah. They have falsely attributed all these things to Him. Soon He will requite them for their invented lies.

  - Muhammad Farooq-i-Azam Malik

They say, 'These cattle and crops are reserved- none may eat them except those we permit,' so they claim. Some other cattle are exempted from labour and others are not slaughtered in Allah's Name- falsely attributing lies to Him. He will repay them for their lies.

  - Mustafa Khattab

And they say: Such cattle and crops are forbidden. No one is to eat of them save whom We will--in their make believe--cattle whose backs are forbidden, cattle over which they mention not the name of Allah. (All that is) a lie against Him. He will repay them for that which they invent.

  - Marmaduke Pickthall

And they say that such and such cattle and crops are taboo and none should eat of them except those whom so they say We wish; further there are cattle forbidden to yoke or burden and cattle on which (at slaughter) the name of Allah is not pronounced; inventions against Allah's name: soon will He requite them for their inventions. ^{960 961 962}

  - Abdullah Yusuf Ali

A taboo of certain foods is sometimes a device of the priesthood to get special things for itself. It has to be enforced by pretending that the prohibition for others is by the Will of God. It is a lie or invention against God. Most superstitions are.

Cattle dedicated to heathen gods may be reserved from all useful work; in that case they are a dead loss to the community, and they may, besides, do a great deal of damage to fields and crops.

If meat is killed in the name of heathen gods, it would naturally not be killed by the solemn rite in God's name, by which alone the killing can be justified for food. See n. 698 to v. 5.

And they say, "All that is in the wombs of such-and-such cattle is reserved for our males and forbidden to our women; but if it be stillborn, then both may have their share thereof." [God] will requite them for all that they [falsely] attribute [to Him]: behold, He is wise, all-knowing.

  - Mohammad Asad

They also say: "The offspring of these cattle is specially reserved for our males and forbidden to our females but if it is stillborn then all can share together." Soon He will punish them for their attribution of such superstitions to Allah. Surely He is Wise, Knowledgeable.

  - Muhammad Farooq-i-Azam Malik

They 'also' say, 'The offspring of this cattle is reserved for our males and forbidden to our females; but if it is stillborn, they may all share it.' He will repay them for their falsehood. Surely He is All-Wise, All-Knowing.

  - Mustafa Khattab

And they say: That which is in the bellies of such cattle is reserved for our males and is forbidden to our wives; but if it be born dead, then they (all) may be partakers thereof. He will reward them for their attribution (ordinances unto Him). Lo, He is Wise, Aware.

  - Marmaduke Pickthall

They say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men and forbidden to our women; but if it is still-born then all have shares therein. For their (false) attribution (of superstitions to Allah): He will soon punish them: for He is full of Wisdom and Knowledge. ⁹⁶³

  - Abdullah Yusuf Ali

These are further Pagan superstitions about cattle. Some have already been noted in v. 106, which may be consulted with the notes.

Lost, indeed, are they who, in their weak-minded ignorance, slay their children and declare as forbidden that which God has provided for them as sustenance, falsely ascribing [such prohibitions] to God: they have gone astray and have not found the right path.

  - Mohammad Asad

Actual losers are those who kill their own children foolishly without knowledge and forbid food which Allah has provided them, falsely ascribing prohibitions to Allah. Certainly they have gone astray and are not at all rightly guided.

  - Muhammad Farooq-i-Azam Malik

Lost indeed are those who have murdered their own children foolishly out of ignorance and have forbidden what Allah has provided for them- falsely attributing lies to Allah. They have certainly strayed and are not 'rightly' guided.

  - Mustafa Khattab

They are losers who besottedly have slain their children without knowledge, and have forbidden that which Allah bestowed upon them, inventing a lie against Allah. They indeed have gone astray and are not guided.

  - Marmaduke Pickthall

Lost are those who slay their children from folly without knowledge and forbid food which Allah hath provided for them inventing (lies) against Allah. They have indeed gone astray and heeded no guidance.

  - Abdullah Yusuf Ali

For it is He who has brought into being gardens - [both] the cultivated ones and those growing wild¹²⁷ - and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different!¹²⁸ Eat of their fruit when it comes to fruition, and give [unto the poor] their due on harvest day. And do not waste [God's bounties]: verily, He does not love the wasteful!

  - Mohammad Asad

This is the generally-accepted explanation of the term ma'rushat and ghayr ma'rushat (lit., "those which are and those which are not provided with trellises"). The mention of "gardens" serves here to illustrate the doctrine that everything living and growing - like everything else in the universe - owes its existence to God alone, and that it is, therefore, blasphemous to connect it causally or devotionally with any other power, be it real or imaginary.

See note [85] on verse {99} of this surah.

It is He who has created all kinds of plants, trellised and untrellised, the palm trees, the field crops with produce of different kinds, the olives and pomegranates, similar in kind yet different in taste. Eat of their fruit in their season and give away their Zakah on the harvest day. Do not be spendthrift, surely He does not love the spendthrifts.

  - Muhammad Farooq-i-Azam Malik

He is the One Who produces gardens- both cultivated and wild¹- and palm trees, crops of different flavours, olives, and pomegranates- similar 'in shape', but dissimilar 'in taste'. Eat of the fruit they bear and pay the dues at harvest, but do not waste. Surely He does not like the wasteful.

  - Mustafa Khattab

 Or trellised and untrellised.

He it is Who produceth gardens trellised and untrellised, and the date palm, and crops of divers flavor, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allah loveth not the prodigals.

  - Marmaduke Pickthall

It is He who produceth gardens with trellises and without and dates and tilth with produce of all kinds and olives and pomegranates similar (in kind) and different (in variety): eat of their fruit in their season but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters. ^{964 965 966}

  - Abdullah Yusuf Ali

Ansha-a: see vi. 98, n. 923.

A beautiful passage, with music to match the meaning. Cf. vi. 99 and notes.

"Waste not, want not," says the English proverb. Here the same wisdom is preached from a higher motive. See what magnificent means God provides in nature for the sustenance of all His creatures, because He loves them all. Enjoy them in moderation and be grateful. But commit no excess, and commit no waste: the two things are the same from different angles of vision. If you do, you take away something from other creatures and God would not like your selfishness.

And of the cattle reared for work and for the sake of their flesh, eat whatever God has provided for you as sustenance, and follow not Satan's footsteps:¹²⁹ behold, he is your open foe!

  - Mohammad Asad

I.e., by superstitiously declaring as forbidden what God has made lawful to man. All the references to pre-Islamic taboos given in verses {138-140} as well as {142-144} are meant to stress the lawfulness of any food (and, by implication, of any other physical enjoyment) which God has not expressly forbidden through revelation.

Of the animals you have, some are for transportation and some for slaughter. Eat of that which Allah has provided for you and do not follow the footsteps of Shaitan; surely he is your open enemy.

  - Muhammad Farooq-i-Azam Malik

Some cattle are fit for labour, others are too small.¹ Eat of what Allah has provided for you and do not follow Satan's footsteps. Certainly, he is your sworn enemy.

  - Mustafa Khattab

 Strong cattle like camels and oxen can be used for labour, whereas smaller ones like goats and sheep are not suitable for labour but are good for their meat, milk, hide, etc.

And of the cattle (He produceth) some for burdens, some for food. Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you.

  - Marmaduke Pickthall

Of the cattle are some for burden and some for meat. Eat what Allah hath provided for you and follow not the footsteps of Satan: for he is to you an avowed enemy. ⁹⁶⁷

  - Abdullah Yusuf Ali

Superstition kills true religion. We come back to the Arab Pagan superstitions about cattle for food. The horse is not mentioned, because horse flesh was not an article of diet and there were no superstitions about it. Sheep and goats, camels and oxen were the usual sources of meat. Sheep and goats were not used as beasts of burden, but camels (of both sexes) were used for carrying burdens, and oxen for the plough, though cows were mainly used for milk and meat. The words "some for burden and some for meat" do not differentiate whole species, except that they give you the first two and the last two categories.

[His followers would have it that, in certain cases, any of these] four kinds of cattle of either sex [is unlawful to man]: either of the two sexes of sheep and of goats.¹³⁰ Ask [them]: "Is it the two males that He has forbidden, or the two females, or that which the wombs of the two females may contain? Tell me what you know in this respect,¹³¹ if what you say is true."

  - Mohammad Asad

Lit., "eight [in] pairs - of sheep two and of goats two" (the two other pairs are mentioned in the next verse). This is an outstanding example of the ellipticism often employed in the Qur'an: a mode of expression which cannot be correctly rendered in any other language without the use of explanatory interpolations. The term zawj denotes a pair of things as well as each of the two constituents of a pair: hence my rendering of thamaniyat azwaj (lit., "eight [in] pairs") as "four kinds of cattle of either sex". The particular superstition to which this and the next verse refer is probably identical with the one mentioned in 5:103 .

Lit., "tell me with knowledge" - i.e., not on the basis of guesswork but of knowledge acquired through authentic revelation. The preceding and subsequent ironical questions are meant to bring out the vagueness and inconsistency which characterizes all such superstitious, self-imposed prohibitions.

For eight heads of cattle, male and female, there are superstitions. Take a pair of sheep and a pair of goats, for example, and ask them, "Of these, has He forbidden you the males, females or their fetuses? Answer me based on knowledge, not superstition, if what you say is true."

  - Muhammad Farooq-i-Azam Malik

'Allah has created' four pairs: a pair of sheep and a pair of goats- ask 'them, O Prophet', 'Has He forbidden 'to you' the two males or the two females or what is in the wombs of the two females? Tell me with knowledge, if what you say is true.'-

  - Mustafa Khattab

Eight pairs: Of the sheep twain, and of the goats twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain? Expound to me (the case) with knowledge, if ye are truthful.

  - Marmaduke Pickthall

(Take) eight (head of cattle) in (four) pairs: of sheep a pair and of goats a pair; say hath He forbidden the two males or the two females or (the young) which the wombs of the two females enclose? Tell me with knowledge if ye are truthful. ⁹⁶⁸

  - Abdullah Yusuf Ali

The superstitions referred to in vi. 139 and v. 106 are further ridiculed in this verse, and the next.

And [likewise they declare as unlawful] either of the two sexes of camels and of bovine cattle.¹³² Ask [them]: "Is it the two males that He has forbidden, or the two females, or that which the wombs of the two females may contain? Is it, perchance, that you [yourselves] were witnesses when God enjoined [all] this upon you?" And who could be more wicked than he who, without any [real] knowledge, attributes his own lying inventions to God, and thus leads people astray?¹³³ Behold, God does not grace [such] evildoing folk with His guidance.

  - Mohammad Asad

Lit., "and of camels two, and of bovine cattle two" - thus completing the enumeration of the "eight kinds [i.e., four pairs] of cattle".

Lit., "[thus] to lead people astray". However, the conjunction li prefixed to the verb yudill ("he leads astray") does not denote here - as is usually the case - an intent ("in order that") but, rather, a logical sequel ("and thus..."): a use which is described by the grammarians as lam al-'aqibah, "the letter lam signifying a causal sequence".

Likewise ask them about a pair of camels and a pair of cows, "Of these, has He forbidden you the males, females or their fetuses?" If they answer, then ask them: "Were you present when Allah gave you these commandments?" If not then Who can be more unjust than the one who forges a lie against Allah, so that he may mislead mankind without having any knowledge? Surely Allah does not guide the unjust people.

  - Muhammad Farooq-i-Azam Malik

and a pair of camels and a pair of oxen. Ask 'them', 'Has He forbidden 'to you' the two males or the two females or what is in the wombs of the two females? Or were you present when Allah gave you this commandment?' Who does more wrong than those who fabricate lies against Allah to mislead others without 'any' knowledge? Surely Allah does not guide the wrongdoing people.

  - Mustafa Khattab

And of the camels twain and of the oxen twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than he who deviseth a lie concerning Allah, that he may lead mankind astray without knowledge. Lo! Allah guideth not wrongdoing folk.

  - Marmaduke Pickthall

Of camels a pair and of oxen a pair; say hath He forbidden the two males or the two females or the (the young) which the wombs of the two females enclose? Were ye present when Allah ordered you such a thing? But who doth more wrong than one who invents a lie against Allah to lead astray men without knowledge? For Allah guideth not people who do wrong.

  - Abdullah Yusuf Ali

Say [O Prophet]: "In all that has been revealed unto me, I do not find anything forbidden to eat, if one wants to eat thereof,¹³⁴ unless it be carrion, or blood poured forth, or the flesh of swine - for that, behold, is loathsome - or a sinful offering¹³⁵ over which any name other than God's has been invoked. But if one is driven by necessity - neither coveting it nor exceeding his immediate need - then [know that], behold, thy Sustainer is much-forgiving, a dispenser of grace."¹³⁶

  - Mohammad Asad

Lit., "forbidden to an eater to eat thereof".

Lit., "a sinful deed" (fisq) - here signifying an idolatrous offering.

Cf. 2:173 and 5:3 .

O Muhammad tell them: I did not find in what has been revealed to me anything forbidden to be eaten by one who wishes to eat it, except the meat of an already dead animal, or running blood or the flesh of swine (pork) - for these are unclean - or flesh of an animal which has become profane because of slaughtering in the names other than Allah. Even so, if anyone is forced in a helpless situation, intending neither disobedience nor transgression, you will find your Rabb Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'I do not find in what has been revealed to me anything forbidden to eat except carrion, running blood, swine- which is impure- or a sinful offering in the name of any other than Allah. But if someone is compelled by necessity- neither driven by desire nor exceeding immediate need- then surely your Lord is All-Forgiving, Most Merciful.'

  - Mustafa Khattab

Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swineflesh for that verily is foul or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for him) lo ! your Lord is Forgiving, Merciful.

  - Marmaduke Pickthall

Say: "I find not in the Message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it unless it be dead meat or blood poured forth or the flesh of swine for it is an abomination or what is impious (meat) on which a name has been invoked other than Allah's." But (even so) if a person is forced by necessity without wilful disobedience nor transgressing due limits thy Lord is Oft-Forgiving Most Merciful. ⁹⁶⁹

  - Abdullah Yusuf Ali

Blood poured forth: as distinguished from blood adhering to flesh, or the liver, or such other internal organs purifying the blood.

And [only] unto those who followed the Jewish faith did We forbid all beasts that have claws;¹³⁷ and We forbade unto them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone:¹³⁸ thus did We requite them for their evildoing - for, behold, We are true to Our word!"¹³⁹

  - Mohammad Asad

The construction of the above sentence makes it clear that this prohibition was imposed specifically on the Jews, to the exclusion of believers of later times (Razi).

Cf. Leviticus vii, 23 (where, however, "all manner" of fat of ox, sheep or goat is declared forbidden).

See 3:93 .

For those who are Jews, We forbade every animal with undivided hoofs and the fat of oxen and sheep except what is attached to their backs or their intestines or is mixed with their bones. This was the punishment We had inflicted for their wilful disobedience. What We said is true.

  - Muhammad Farooq-i-Azam Malik

For those who are Jewish, We forbade every animal with undivided hoofs and the fat of oxen and sheep except what is joined to their backs or intestines or mixed with bone. In this way We rewarded them for their violations. And We are certainly truthful.

  - Mustafa Khattab

Unto those who are Jews We forbade every animal with claws. And of the oxen and the sheep forbade We unto them the fat thereof save that upon the backs or the entrails, or that which is mixed with the bone. That We awarded them for their rebellion. And lot We verily are Truthful.

  - Marmaduke Pickthall

For those who followed the Jewish Law We forbade every (animal) with undivided hoof and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails or is mixed up with a bone: this in recompense for their wilful disobedience: for We are True (in Our ordinances). ^{970 971}

  - Abdullah Yusuf Ali

Zufur may mean claw or hoof; it is in the singular number; but as no animal has a single claw, and there is no point in a division of claws, we must look to a hoof for the correct interpretation. In the Jewish Law (Leviticus, xi. 3-6), "Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud, among the beasts" was lawful as food, but the camel, the coney (rabbit), and the hare were not lawful, because they do not "divide the hoof". "Undivided hoof" therefore is the correct interpretation. These three animals, unlawful to the Jews, are lawful in Islam. Cf. iv. 160.

In Leviticus (vii. 23) it is laid down that "ye shall eat no manner of fat, of ox, or of sheep or of goat." As regards the exceptions, it is to be noticed that priests were enjoined (Leviticus, vii. 6) to eat of the fat in the trespass of offering, which was considered holy, viz., "the rump" (back and bone) "and the fat that covereth the inwards" (entrails), (Leviticus, vii.3).

And if they give thee the lie,¹⁴⁰ say: "Limitless is your Sustainer in His grace; but His punishment shall not be averted from people who are lost in sin."

  - Mohammad Asad

I.e., regarding the Qur'anic statement in verse {145} that God forbids only a few, clearly-defined categories of food. The pronoun "they" refers to the Jews as well as to the pagan Arabs spoken of in the preceding verses - both of whom claim that God has imposed on man various complicated restrictions in the matter of food. According to the Qur'an, the Jews are wrong in their claim inasmuch as they overlook the fact that the severe Mosaic food laws were a punishment for their past misdeeds see 3:93 and, therefore, intended for them alone; and the pagan Arabs are wrong because their taboos have no divine basis whatsoever and are due to mere superstition.

Now if they disbelieve you, say: "Your Rabb is the owner of boundless Mercy; but His scourge cannot be averted from criminal people.

  - Muhammad Farooq-i-Azam Malik

But if they deny you 'O Prophet', say, 'Your Lord is infinite in mercy, yet His punishment will not be averted from the wicked people.'

  - Mustafa Khattab

So if they give the lie to thee (Muhammad), say: Your Lord is a Lord of all embracing mercy, and His wrath will never be withdrawn from guilty folk.

  - Marmaduke Pickthall

If they accuse thee of falsehood say: "Your Lord is full of Mercy All-embracing; but from people in guilt never will His wrath be turned back.

  - Abdullah Yusuf Ali

THOSE who are bent on ascribing divinity to aught beside God will say, "Had God so willed, we would not have ascribed divinity to aught but Him, nor would our forefathers [have done so]; and neither would we have declared as forbidden anything [that He has allowed]." Even so did those who lived before them give the lie to the truth¹⁴¹ - until they came to taste Our punishment! Say: "Have you any [certain] knowledge which you could proffer to us?¹⁴² You follow but [other people's] conjectures, and you yourselves do nothing but guess."

  - Mohammad Asad

I.e., the truth that God has endowed man with the ability to choose between right and wrong. The above verse constitutes a categorical rejection of the doctrine of "predestination" in the commonly-accepted sense of this term.

I.e., knowledge regarding "predestination".

In response to this the mushrikin will promptly say: "If Allah wanted, neither we nor our forefathers would have been mushrikin, or we could have made anything unlawful." That is how their ancestors rejected the truth in the past until they tasted of Our punishment. If they say so, then ask them: "Do you have any evidence that you can put before us? The fact of the matter is, you believe in nothing but conjecture and follow nothing but falsehood."

  - Muhammad Farooq-i-Azam Malik

The polytheists will argue, 'Had it been Allah's Will, neither we nor our forefathers would have associated others with Him 'in worship' or made anything unlawful.' Likewise, those before them rejected the truth until they tasted Our punishment. Ask 'them, O Prophet', 'Do you have any knowledge that you can produce for us? Surely you follow nothing but 'false' assumptions and you do nothing but lie.'

  - Mustafa Khattab

They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for us? Lo! ye follow naught but an opinion. Lo! ye do but guess.

  - Marmaduke Pickthall

Those who give partners to Allah will say "If Allah had wished we should not have given partners to Him nor would our father; nor should we have had any taboos." So did their ancestors argue falsely until they tasted of Our wrath. Say: "Have ye any (certain) Knowledge? If so produce it before us. Ye follow nothing but conjecture: Ye do nothing but lie." ⁹⁷²

  - Abdullah Yusuf Ali

As used by the Pagans, the argument is false, for it implies (a) that men have no personal responsibility, (b) that they are the victims of a Determinism against which they are helpless, and (c) that they might therefore go on doing just what they liked. It is also inconsistent, for if (b) is true, (c) cannot be true. Nor is it meant to be taken seriously.

Say: "[Know,] then, that the final evidence [of all truth] rests with God alone; and had He so willed, He would have guided you all aright."¹⁴³

  - Mohammad Asad

In other words, the real relationship between God's knowledge of the future (and therefore the ineluctability of what is to happen in the future) on the one side, and man's free will, on the other - two propositions which, on the face of it, seem to contradict one another - is beyond man's comprehension; but since both are postulated by God, both must be true. The very concept of "God" presupposes His omniscience; and the very concept of morality and moral responsibility presupposes free will on man's part. Had God so willed, every human being would have been forced to live righteously; but this would have amounted to depriving man of his free will, and morality of all its meaning.

Say: "In contrast to your position, Allah's argument is conclusive; if it had been His will He could indeed have guided you all."

  - Muhammad Farooq-i-Azam Malik

Say, 'Allah has the most conclusive argument. Had it been His Will, He would have easily imposed guidance upon all of you.'

  - Mustafa Khattab

Say--For Allah's is the final argument--Had He willed He could indeed have guided all of you.

  - Marmaduke Pickthall

Say: "With Allah is the argument that reaches home: if it had been his will he could indeed have guided you all." ⁹⁷³

  - Abdullah Yusuf Ali

On the other hand, the argument cuts true and deep, as from God to His creatures. God is Omnipotent, and can do all that we can conceive. But He, in His Plan, has given man some responsibility, and some choice in order to train man's will. If man fails, he is helped in various ways by God's mercy and grace. But man cannot go on sinning, and in a state of sin, expect God to be pleased with him (vi. 147).

Say: "Bring forward your witnesses who could bear witness that God has forbidden [all] this!"¹⁴⁴ - and if they bear witness [falsely], do not bear witness with them; and do not follow the errant views of those who have given the lie to Our messages, nor of those who believe not in the life to come, and who regard other powers as their Sustainer's equals!¹⁴⁵

  - Mohammad Asad

A reference to the arbitrary prohibitions mentioned in the preceding passages.

Lit., "make [others] equal to their Sustainer": i.e., attribute divine or almost-divine qualities to certain ill-defined natural powers - e.g., believe in "spontaneous" creative evolution, or in a "self-created" universe, or in a mysterious, impersonal elan vital that supposedly underlies all existence, etc.

Say: "Bring your witnesses to prove that Allah did forbid so and so." Even if they so testify, do not testify with them, nor yield to the wishes of those who deny Our revelations, disbelieve in the hereafter, and set up others as equals with their Rabb.

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Bring your witnesses who can testify that Allah has forbidden this.' If they 'falsely' testify, do not testify with them. And do not follow the desires of those who deny Our proofs, disbelieve in the Hereafter, and set up equals with their Lord.

  - Mustafa Khattab

Say: Come, bring your witnesses who can bear witness that Allah forbade (all) this. And if they bear witness, do not thou bear witness with them. Follow thou not the whims of those who deny Our revelations, those who believe not in the Hereafter and deem (others) equal with their Lord.

  - Marmaduke Pickthall

Say: "Bring forward your witnesses to prove that Allah did forbid so and so." If they bring such witnesses be not thou amongst them: nor follow thou the vain desires of such as treat Our Signs as falsehoods and such as believe not in the Hereafter: for they hold others as equal with their Guardian-Lord. ^{974 975}

  - Abdullah Yusuf Ali

The Pagan superstitions were of course baseless, and in many cases harmful and debasing. If God's name was taken as supporting them, no true man of God could be taken in, or join in support simply because God's name was taken in vain.

Cf. vi. 1. God, who created and who cherishes and cares for all, should have the first claim on our attention. Those who set up false gods fail to understand God's true governance of their own true destiny.

Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents;¹⁴⁶ and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them;¹⁴⁷ and do not commit any shameful deeds, be they open or secret; and do not take any human being's life - [the life] which God has declared to be sacred - otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason;¹⁴⁸

  - Mohammad Asad

In the consensus of all the commentators, the phrase interpolated by me between brackets is clearly implied in the above commandment, since it is mentioned among the things which God has forbidden - and being good towards one's parents is not only not forbidden but, on the contrary, enjoined over and over in the Qur'an.

This may possibly refer to abortions dictated by economic considerations.

Sc., "and not resort to brute force whenever your private interests are involved". The expression "otherwise than in [the pursuit of] justice" refers to the execution of a legal punishment or to killing in a just - that is, defensive - war, or to individual, legitimate self-defence.

O Muhammad, say: "Come, I will recite what your Rabb has forbidden to you: not to commit shirk with Him, to be kind to your parents, not to kill your children making the excuse of inability to support them - We provide sustenance for you and for them - not to commit shameful deeds whether open or secret, not to kill any soul forbidden by Allah except for the requirements of justice. These are the things which He enjoined you so that you may learn wisdom.

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Come! Let me recite to you what your Lord has forbidden to you: do not associate others with Him 'in worship'. 'Do not fail to' honour your parents. Do not kill your children for fear of poverty. We provide for you and for them. Do not come near indecencies, openly or secretly. Do not take a 'human' life- made sacred by Allah- except with 'legal' right.¹ This is what He has commanded you, so perhaps you will understand.

  - Mustafa Khattab

 For example, in retaliation for intentional killing through legal channels.

Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.

  - Marmaduke Pickthall

Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom. ^{976 977}

  - Abdullah Yusuf Ali

Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view.

For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138.

and do not touch the substance of an orphan - save to improve it - before he comes of age."¹⁴⁹ And [in all your dealings] give full measure and weight,¹⁵⁰ with equity: [however,] We do not burden any human being with more than he is well able to bear;¹⁵¹ and when you voice an opinion, be just, even though it be [against] one near of kin.¹⁵² And [always] observe your bond with God:¹⁵³ this has He enjoined upon you, so that you might keep it in mind.

  - Mohammad Asad

I.e., after the orphan in one's charge has come of age, the former guardian may "touch" his property, legally, by borrowing from it or otherwise utilizing it with the owner's consent. The phrase rendered by me as "save to improve it" reads, literally, "in a manner that is best", which implies the intent of bettering it.

This refers metonymically to all dealings between men and not only to commercial transactions: hence my interpolation of "in all your dealings".

The meaning is that God does not expect man to behave with "mathematical" equity - which, in view of the many intangible factors involved, is rarely attainable in human dealings - but expects him to do his best towards achieving this ideal.

According to Razi, the phrase "when you voice an opinion" (lit., "when you speak") applies to expressing an opinion on any subject, whether it concerns one personally or not; but the subsequent reference to one's "near of kin" makes it probable that the above injunction relates, in particular, to the giving of evidence in cases under dispute.

See surah {2}, note [19].

Furthermore, not to go near the property of an orphan except in the best way (to improve it). Until he attains maturity, give full measure and just weight - We never charge a soul with more than it can bear. Whenever you speak, be just, even if it affects your own relatives, and fulfill your covenant with Allah. These are the things which He has enjoined on you so that you may be mindful.

  - Muhammad Farooq-i-Azam Malik

And do not come near the wealth of the orphan- unless intending to enhance it- until they attain maturity. Give full measure and weigh with justice. We never require of any soul more than what it can afford. Whenever you speak,¹ maintain justice- even regarding a close relative. And fulfil your covenant with Allah. This is what He has commanded you, so perhaps you will be mindful.

  - Mustafa Khattab

 i.e., when you testify or judge.

And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.

  - Marmaduke Pickthall

And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember. ⁹⁷⁸

  - Abdullah Yusuf Ali

Cf. v. 1, and n. 682.

And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate¹⁵⁴ from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.

  - Mohammad Asad

Lit., "to become scattered".

He has also said: Verily this is My way, the Right Way; therefore follow it and do not follow other ways, for they will lead you away from Him. This is what He enjoined on you so that you may guard yourselves against evil.

  - Muhammad Farooq-i-Azam Malik

Indeed, that is My Path- perfectly straight. So follow it and do not follow other ways, for they will lead you away from His Way. This is what He has commanded you, so perhaps you will be conscious 'of Allah'.'

  - Mustafa Khattab

And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).

  - Marmaduke Pickthall

Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous. ⁹⁷⁹

  - Abdullah Yusuf Ali

Note againe the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."

AND ONCE AGAIN:¹⁵⁵ We vouchsafed the divine writ unto Moses in fulfilment [of Our favour] upon those who persevered in doing good, clearly spelling out everything,¹⁵⁶ and [thus providing] guidance and grace, so that they might have faith in the [final] meeting with their Sustainer.

  - Mohammad Asad

See note [31] on the last paragraph of verse {38} of this surah. In this instance, the stress implied in the use of thumma seems to point to verse {91} of this surah.

I.e., everything that they needed by way of laws and injunctions appropriate to their time and the stage of their development (Razi). See in this connection the phrase, "Unto every one of you have We appointed a [different] law and way of life", occurring in 5:48 , and the corresponding note [66].

Moreover, He said, We gave Musa (Moses) the Book to complete Our favor on those who would do good to others; it contained details of all things, and was a guide and a mercy, so that they should believe in the ultimate meeting with their Rabb."

  - Muhammad Farooq-i-Azam Malik

Additionally, We gave Moses the Scripture, completing the favour upon those who do good, detailing everything, and as a guide and a mercy, so perhaps they would be certain of the meeting with their Lord.

  - Mustafa Khattab

Again, We gave the Scripture unto Moses, complete for him who would do good, an explanation of all things, a guidance and a mercy, that they might believe in the meeting with their Lord.

  - Marmaduke Pickthall

Moreover We gave Moses the Book completing (Our favor) to those who would do right and explaining all things in detail and a guide and a mercy that they might believe in the meeting with their Lord. ⁹⁸⁰

  - Abdullah Yusuf Ali

The revelation to Moses went into the details of people's lives, and thus served as a practical guide to the Jews and after them to the Christians. Admittedly the Message delivered by Christ dealt with general principles only and in no way with details. The message of Islam as in the Qur-an is the next complete guide in point of time after that of Moses.

And this, too, is a divine writ which We have bestowed from on high, a blessed one: follow it, then, and be conscious of God, so that you might be graced with His mercy.

  - Mohammad Asad

We have revealed this Book, similar to the Book given to Musa, as a blessing; therefore, follow it and adopt a Godfearing attitude so that you may receive mercy.

  - Muhammad Farooq-i-Azam Malik

This is a blessed Book We have revealed. So follow it and be mindful 'of Allah', so you may be shown mercy.

  - Mustafa Khattab

And this is a blessed Scripture which We have revealed. So follow it and ward off (evil), that ye may find mercy.

  - Marmaduke Pickthall

And this is a Book which We have revealed as a blessing: so follow it and be righteous that ye may receive mercy:

  - Abdullah Yusuf Ali