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The Light of the Holy QuranSura Al-'An'amPaying attention carefully to the contents of the verses of this Sura can remove the soul of hypocrisy and disperse from among Muslims, and cause the ears to be hearing, the eyes to be clear-sighted, and the hearts (minds) to be knowledgeable. In The Name of Allah, The Beneficent, The Merciful Sura Al-'An'am No. 6 (165 verses) Introduction to the Sura:This Sura is the sixty ninth Sura which was revealed to the Prophet (p.b.u.h.) in Mecca. As the Traditions of Ahlul-Bayt (a.s.) indicate, all the verses of this Sura were revealed at the same time. Similar to other Meccan Suras, the basic aim of this Sura is inviting people to the triple principals of unity of Allah, Prophecy, and Resurrection, but most of all, it emphasizes on monotheism and opposing paganism and idolatry. Paying attention carefully to the contents of the verses of this Sura can remove the soul of hypocrisy and disperse from among Muslims, and cause the ears to be hearing, the eyes to be clear-sighted, and the hearts (minds) to be knowledgeable. About the virtue of this Sura, in the Islamic traditions, it is cited that when this Sura was revealed, seventy thousand angels were taking after it. And that every believer who recites it, (because of its light, his soul and self may be satiated from the spring of monotheism and) all those angels will ask forgiveness for that person.(1) Also, 'Ayyashi himself has narrated from 'Abi-Basir that Imam Sadiq (a.s.) said : " Sura Al-'An'am was revealed at the same time while seventy thousand angels were respectfully accompanying it, because there has mentioned the name of Allah in seventy occurrences of it. If people knew how much virtue there lies in its recitation, they would never leave it out." Then Imam (a.s.) continued saying: " Whoever is in want of a requirement from Allah and he desires it to be granted, he should establish four units (rac'at) of prayer consisting of Al-Fatihat-ul-Kitab and Sura Al-'An'am. Then when he finishes the recitation of the Sura, he should recite the following supplication : O' The Generous ! O' The Generous ! O' The Generous ! O' The Great ! O' The Great ! O' The Great ! O' Greater than any great ! O' The Hearer of supplications ! O' He Whom nights and days do not change ! Blessing and peace be upon Muhammad and his descendents ! May You have mercy upon my weakness, my poverty, my needinlss, and my wretchedness ! O' He Who had mercy upon Jacob, the elder, while He returned Yusef, his dear one, to him! O' He Who had mercy on Job after his long trial (of afliction) ! O' He Who had mercy upon Muhammad and Who sheltered him, the orphan ! And Who assisted him against tyrants of Quraysh and their false deities, and gave him authority upon them! O' Helper ! O' Helper ! O' Helper ! "By Allah ! If you recite this supplication and ask Allah for your whole needs, He will bestow (them to) you." (2) Ali-ibn-'Ibrahim has narrated from Hadrat Rida (a.s.), the eighth Imam, who said " Sura Al-'An'am was sent down at the same time and seventy thousand angels accompanied it with the sound of glorification, exaltation and proclamation of His greatness. Whoever recites this Sura, angels will give glory (unto Allah) for him until the Resurrection Day." (3) * * * (1) Bihar-ul-'Anwar, Vol. 91, P. 348 (2) Tafsir by 'Ayyashi, Vol. 1, P. 353 & Tafsir-ul-Burhan, Vol. 1, P. 514 (3) Tafsir by Ali-ibn-'Ibrahim Section 1The Ultimate triumph of the TruthThe Divine Unity - The curse fallen upon the previous disbelieving nations - the previous apostles also were mocked. بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ (1) الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ By The Name of Allah, The Beneficent, The Merciful1. " (All) praise belongs to Allah, Who created the heavens and the earth and appointed darkness and light; yet those who disbelieve hold (others) as equal with their Lord." Commentary : In the whole text of the Qur'an, the Arabic word /nur/ (light) has been mentioned in the singular form while its opposite term, /zulumat/ (darkness), has occurred in its plural form. The concerning reason is that the 'Truth' is only one, but the false ways are many. 'Light' is the secret of unity but 'darkness' is the cause of dispersion. Therefore, the first verse of this Sura points to the system of existence, the second verse hints to the creation of man; and the third verse refers to the deeds and behaviour of human beings. " (All) praise belongs to Allah, Who created the heavens and the earth and appointed darkness and light; yet those who disbelieve hold (others) as equal with their Lord." And, as Hadrat Ali (a.s.) has said, this verse is an answer to three groups of the deluded people:A) The materialists, who deny the creation and temporal contingency (phenomenality). "... created the heavens ..." B) Dualists, who believe that 'light' and 'darkness' have two separate origins.(1) "... and appointed darkness and light; ..." C) Disbelievers, who associate others as partners and equal with Allah.(2) "... yet, those who disbelieve hold (others) as equal with their Lord." * * * (1) Tafsir-ul-Kashit, Vol. 2, P. 158 (2) هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضى أَجَلاً وَ أَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَ 2. " He it is Who created you from clay, then decreed a term (for your life) and the term is fixed with Him, yet still you doubt." Commentary: In the previous verse, extrovertive phenomena and the creation of the heavens and the earth were mentioned. Here, in this verse, the creation of Man and the innate affairs are referred to. More than twenty times the term of /ajalin musamma/ (the appointed end) has been stated in the Qur'an. Concerning the life's final term, Allah has appointed two kinds of time for humankind. One of them is so certain that if all protections be fulfilled, too, the course of lifetime will be consumed and, like the oil of a torch, it will be finished. The second divine appointed time is concerned to our own conduct. It is like an oil lamp which contains enough oil but we put it in the current of a storm. In the Islamic literature, deeds such as visiting ones kin, free will offering, alms, and supplications are recorded as the factors that cause the lifetime to be prolonged; while some actions like break off connection with one's kindred and injustice have been introduced as the cause of shortening the lifetime of the one. It is narrated from Ibn-'Abbas that Allah has set two kinds of 'appointed end' for humankind. One of them is from birthday until death, and the other is from death until the day of Resurrection. By his deeds, a person may sometimes decrease from one and increase the time of the other. Therefore, the conclusion of the life's final term of no person is changeable. The verse, addressing the infidels, implies that such people, who are polytheists, are doubtful about the Creator Who has created man from this worthless origin, viz. clay, and Who has passed him from these amazing and wonderful stages! " He it is Who created you from clay, then decreed a term (for your life) and the term is fixed with Him, yet still you doubt." Imam Sadiq (a.s.) said: "Allah has created Adam from clay, and He has prohibited clay for his progeny to eat." In another tradition the Imam (a.s.) has said: " The one who is greedy in eating clay, he has surely taken part in shedding his own blood." (Safinat-ul-Bihar, vol. 2, p. 103) * * * (3) وَ هُوَ اللَّهُ فِي السَّماواتِ وَ فِي الْأَرْضِ يَعْلَمُ سِرَّكُمْ وَ جَهْرَكُمْ وَ يَعْلَمُ ما تَكْسِبُونَ 3. " And He is Allah in the heavens and in the earth ! He knows your secret and your open, and He knows what you earn." Commentary : In answer to those who consider a separate god for every type of thing, such as god of rain, god of war, god of peace, god of sky, and the like of them (1), the verse says: " And He is Allah in the heavens and in the earth ! ..." It is obvious that the One Who dominates everywhere and in whose authority is the divise of everything, the Omnipresent, knows all the secret and concealed things. So, it is such that in the next sentence, the verse says: "... He knows your secret and your open, and He knows what you earn." The holy Prophet (p.b.u.h.) said: " Allah revealed Abraham (a.s.), saying: ' O' Ibrahim ! I am Aware and I like the aware ones'." (Al-Muhajjat-ul-Bayda', vol. 1, p. 15) * * * (1) This is the very belief of 'masters of species' which was current in ancient Greece. (4) وَ ما تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آياتِ رَبِّهِمْ إِلاَّ
كانُوا عَنْها مُعْرِضِينَ 4. " There never came unto them any Sign from the Signs of their Lord but they turned away from it." 5. " So they indeed belied the truth when it came unto them, therefore very soon the (bitter) tidings will come to them of what they used to mock at." Commentary : As it was mentioned before, the words stated in Sura Al-'An'am mostly address polytheists. The fact is that the Qur'an applies kinds of different means to inform them might be they become aware. This verse points to the pagans' mood of obstinacy, heedlessness, and arrogance against the truth and the sings of Allah. It implies that they are so obstinate and disrespectful that whatever sign out of Allah's signs they see they immediately turn aside from it. The verse says : " There never came unto them any Sign from the Signs of their Lord but they turned away from it." This quality was not confined to the Age of Ignorance and the pagans of Arab. At the present time, even, there are many persons who do not suffer the trouble of only one hour research and investigation about their Lord and the divine religion. So, it is evident that when they come across a book or a passage in this field, they do not study it. Moreover, if a person speaks with them upon the matter, they usually do not listen to him. These people are some ignorant and unaware arrogant ones who may sometimes appear in society in the form of scientists. * * * Then, the next verse points to the consequence of this very action of theirs, and says :" So they indeed belied the truth when it came unto them, ..." It is in a case that if they contemplated carefully over the Divine verses, they would see the truth very well, and recognize it and believe in it. The verse continues saying : "... therefore very soon the (bitter) tidings will come to them of what they used to mock at." In fact, the two above-mentioned verses refer to three stages of infidelity where, stage by stage, they are intensified. At first, it is the stage of turning away. Then there comes the stage of belying the Divine verses. And, after that, there is the stage of mocking the facts and Signs of Allah. * * * (6) أَ لَمْ يَرَوْا كَمْ أَهْلَكْنا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْأَرْضِ ما لَمْ نُمَكِّنْ لَكُمْ وَ أَرْسَلْنَا السَّماءَ عَلَيْهِمْ مِدْراراً وَ جَعَلْنَا الْأَنْهارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْناهُمْ بِذُنُوبِهِمْ وَ أَنْشَأْنا مِنْ بَعْدِهِمْ قَرْناً آخَرِينَ 6. " Have they not considered how many a generation We destroyed before them, whom We had established in the earth (to the extent) that We have not established you, and We sent abundant (water down from) the sky upon them and made the rivers flow beneath them ? Yet We destroyed them for their sins, and raised up after them another generation." Commentary : We must take an example from the history and fate of others. " Have they not considered ..." This style is one of the training methods of the Qur'an by which it states some factual and teaching stories. The retribution of those who abuse the divine facilities given to them in this world, is destruction. "... how many a generation We destroyed before them, ..." Besides the chastisement in the Hereafter, Allah punishes the sinners in the present world, too. "... Yet We destroyed them for their sins, ..." The powerful people should not think that they are always in comfort in the world. The Lord punishes them and substitudes some others in their place. "... whom We had established in the earth (to the extent) that We have not established you, and We sent abundant (water down from) the sky upon them and made the rivers flow beneath them? ..." Thus, the cause of all inflictions are people's own deeds. "... Yet We destroyed them for their sins, and raised up after them another generation." The Qur'anic term /qarn/ is used for calling a community who had been utterly destroyed so that none of them remained after them, (cited in Aqrab-ul-Mawarid). All people who live comtemporarily are also called in Arabic /qarn/. They are usually a generation living a length of time about 60 years or 80 years or 100 years. (cited in commentary books entitled Almizan, and Tafsir-ul-Kabir, by Fakhr-i-Razi) * * * (7) وَ لَوْ نَزَّلْنا عَلَيْكَ كِتاباً فِي قِرْطاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقالَ الَّذِينَ كَفَرُوا إِنْ هذا إِلاَّ سِحْرٌ مُبِينٌ 7. " And had We sent down unto you a book written on a paper, so that they touched it with their hands, certainly (still) the disbelievers would have said: ' This is nought but manifest sorcery.' " Commentary : Some of pagans used to say that they might believe when a written paper accompanied with an angel was sent down to them. But they told a lie, and they were seeking an excuse. This idea means that the circle of obstinacy of such people have become so vastly expanded that they reject the most clear perceptible things, and refrain from submitting to them under the pretext of manifest sorcery. The verse says:" And had We sent down unto you a book written on a paper, so that they touched it with their hands, certainly (still) the disbelievers would have said: ' This is nought but manifest sorcery.' " * * * (8) وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ 8. " And they said: ' Why has not an angel been sent down to him ? And if We had sent down an angel, the matter would have certainly been determined, and then they would not be granted any respite." Commentary : The disbelievers protested why there was not sent down an angel to the Prophet (p.b.u.h.) so openly that they could see him with their own eyes and, consequently, they might attest his prophethood. " And they said: ' Why has not an angel been sent down to him ? ..." Then, in order to show that their disobedience has reached to its climax, the verse implies that had Allah sent down an angel as they wished, they would not have believed. So, the divine wisdom and common good rquired that Allah should not respite them any more, and would immediately involve them in a punishment to destroy them. The verse itself says : "... And if we had sent down an angel, the matter would have certainly been determined, and then they would not be granted any respite." * * * (9) وَ لَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلاً وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ 9. " And had We appointed him (Our Messenger) an angel, We would certainly have made him as a man, and We would certainly have made confused to them what they (now) make confused." Commentary : If an angel were to become an example of human beings, how could it be the symbol of those persons who are in the storm of their low instincts, food and lusts ? Therefore, the verse may mean that if the Prophet were an angel, he would appear in the guise of a man so that they could see him. This matter would cause people to be led into an error whether he is a human being or an angel. " And had We appointed him (Our Messenger) an angel, We would certainly have made him as a man, and We would certainly have made confused to them what they (now) make confused." However, for the purpose of training and invitation, people should be given some symbols from among themselves, so that those symbols take the lead in invitations and actions. Besides, people and angels have not a general resemblance with each other. Again, according to the words of the Qur'an, the prophet of Allah should be a 'male'. Thus, Allah's ways of treatment have been arranged wisely, and they do not change with the desires of this one or that one. * * * (10) وَ لَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ 10. " And certainly some Messengers were mocked at, before you, then the retribution which they used to ridicule fell on them. Commentary : This verse can be counted as a soothing for the Messenger of Allah (p.b.u.h.). The evidence is that, firstly, the former messengers of Allah were mocked, too; secondly, the mockers will be confronted with not only the chastisement of the Hereafter but also the Divine wrath in the present world. Their own dangerous plots will surround the plotters themselves. The verse says : " And certainly some Messengers were mocked at before you, then the retribution which they used to ridicule fell on them." However, mockery is one of the great sins which has been promised punishment for. Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The most loser of people is the one who is able to tell the truth but he does not." (1) * * * (1) Qurar-ul-Hikam, No. 3178 Section 2Allah Has Ordained Mercy on HimselfThe greatness of the Divine Mercy - None can help when the wrath of Allah afflicts any one. (11) قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انْظُرُوا كَيْفَ كانَ عاقِبَةُ الْمُكَذِّبِينَ 11. " Say: ' Travel in the earth, then see what has been the end of the rejecters '." Commentary : Here, the Qur'an has taken another method of awakening these arrogant conceited persons. It tells the Prophet (p.b.u.h.) to admonish them by such a statement : "Say : Travel in the earth ..." No doubt that seeing the remaining traces of the former people by one's eyes and those nations who pave the way of distruction as a result of neglecting the facts, is more effective than studying their history in their concerning books. The reason is that these traces make the truth more sensible and perceptible. By the way, it should be noted that such a fleeting beauty or splendour is not important, but the final consequence is important. "... the end of the rejecters ..." Thus, the failure of the opponents of the truth is certain. If you doubt, you can study their history, or by travelling, you can see their traces and take an example from them. It is noteworthy to know that the divine commandment mentioned by the holy phrase :" Travel in the earth ", which is recited in this verse, has occurred six times in the Qur'an. Unfortunately, the infidels observed this expressive commandment more practically than the Muslims. They travelled into Islamic countries and explored all parts of their lands and became aware of their mines, stores, the points of their strength and weakness, their cultural works, manuscripts and arts, and spoilt them while Muslims were in the sleep of negligence. Imam Amir-ul-Mu'mineen Ali (a.s.) said: " By his lie, a liar obtains the Wrath of Allah, the Glorified, the affront of people, and the enmity of angels." (Qurar-ul-Hikam, vol. 2, p. 876) Again, this Imam (a.s.) said: " The end of telling a lie is reproach and regret." (Qurar-ul-Hikam, vol. 2, p. 502) * * * (12) قُلْ لِمَنْ ما فِي السَّماواتِ وَ الْأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلى يَوْمِ الْقِيامَةِ لا رَيْبَ فِيهِ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لا يُؤْمِنُونَ 12. " Say: ' To whom belongs what is in the heavens and the earth ?" Say: ' To Allah, He has prescribed mercy on Himself. He will surely gather you on the Resurrection Day, of which there is no doubt. Those who have lost their own selves, they will not believe.' " Commentary : The phrase: " He has prescribed mercy on Himself " has occurred two times in the Qur'an, both of which are recited in this Holy Sura, verses 12 and 54. The phrase "... of which there is no doubt ..." has been mentioned about both the Qur'an and the Hereafter. As Allah has ordained and assigned some duties for us, He has prescribed some duties for Himself, too. Among them are those which are mentioned in the Qur'an such as 'guidance': " Surely Ours is it to show the way." (Sura-Al-Layl, No. 92, verse 12), and Giving sustenance: " And there is no animal in the earth but on Allah is the sustenance of it..." (Sura Hud, No. 11, Verse 6). Bestowing mercy upon the servants:" He has prescribed mercy on Himself." But the condition of receiving the Divine mercy is that the servants themselves should have mercy upon others. A tradition says: " Whoever does not have mercy (upon others) will not be shown mercy on." (Fi-Zalal, a commentary book). The mercy of Allah is abundant. Salman has narrated a tradition from the Prophet (p.b.u.h.) who said : " The mercy of Allah is one hundred degrees, one of which is the origin of all graces of Allah in this world. On the Day of Judgement, Allah will deal with people by the whole one hundred degrees of His mercy. (Fi-Zalal, 'Alusi). This fact should be noted that the great loss of the disbelievers lies in this that instead of reasoning they go after their delusions; and instead of taking the godly saints, they seek for false deities; and instead of Faith and observing the Hereafter, they disbelieve; and instead of submitting to the Light, they submit to Hell Fire. But whatever comes forth from Allah upon the world of existence, is based on Mercy, and Allah's Mercy is spread over all things everywhere. 1. The Qur'an indicates that the Divine Mercy involves everything. In this regard, Sura Al-'A'raf, No. 7, verse 56 says : "... My mercy encompasses all things ; ..." This mercy has many examples, including:Rain: " And He it is Who sends down the rain after they have despaired, and He unfolds His mercy ; ..." (Sura Ash-Shoura, No. 42, Verse 28). Wind : " And He it is Who sends the winds as good news heralding His mercy, ..." (Sura Al-'A'raf, No. 7, verse 57). Night and day : " And out of his mercy He has made for you the night and the day, ..." (Sura Al-Qases No. 28, verse 73). The Prophet : " And we have not sent you but as a mercy to the worlds. " (Sura Al- 'Anbiya, No. 21, verse 107). The Qur'an : "... These are clear proofs from your Lord and a guidance and a mercy ..." (Sura Al- 'A'raf, No. 7, verse 203). The Turah : "... The Book of Muses was a guide and a mercy ..." (Sura Al-Ahqaf, No. 46, verse 12). Delivery: " So We delivered him and those with him by a mercy from Us, ... " (Sura Al- 'A'raf, No. 7, verse 72). Love of spouse : "... and He put between you love and mercy; ..." (Sura Ar - Rum, NO. 30, verse 21). Plants and fruits : " Look then at the signs of Allah's mercy, how He gives life to the earth after its death, ..." (Sura Ar-Rum, No. 30, verse 50). Acceptance of Repentance : "... do not despair of the mercy of Allah ..." (Sura Az-Zumur, No. 39, verse 53). * * * (13) وَ لَهُ ما سَكَنَ فِي اللَّيْلِ وَ النَّهارِ وَ هُوَ السَّمِيعُ الْعَلِيمُ 13. " And to Him belongs whatever dwells in the night and the day; and He is All-hearing, All-Knowing '." Commentary : As a cradle, the night and the day give human beings, and all creatures, peace and tranquillity in their laps. Some of the living creatures rest at night while some others rest during the day. Whatever exists in the universe, whether they are manifested or concealed, belongs to Him. Therefore, not only the whole system of existence belongs to Allah, but also its governance and its control is His. The verse says : " And to Him belongs whatever dwells in the night and the day; and He is All-hearing, All-Knowing '." * * * (14) قُلْ أَ غَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فاطِرِ السَّماواتِ وَ الْأَرْضِ وَ هُوَ يُطْعِمُ وَ لا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَ لا تَكُونَنَّ مِنَ الْمُشْرِكِينَ 14. " Say: ' Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed ? ' Say : ' I have been commanded to be the first who submits himself '. And be not you (O' Muhammad) of the polytheists." Commentary : Again, in this verse the words are upon the unity of Allah and rejecting paganism and idolatry. In the same time that pagans accepted that the creation of the world specified to Divine Essence, they had taken idols as their support and refuge. (1)
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