6. Sūrat al-Anʿām

٦۔ سُورَةُ الأنعَام

6.12 Admonish the disbelievers with this Quran. Real belief is a favor of God and is irrespective of worldly status.

٦۔١٢ مقطع في سُورَةُ الأنعَام

quran:6:51

And warn by the Qur'an those who fear that they will be gathered before their Lord - for them besides Him will be no protector and no intercessor - that they might become righteous.  

And warn, threaten, therewith, that is, ˹with˺ the Qur’ān, those who fear they shall be gathered to their Lord: apart from Him, other than Him, they have no protector, to help them, and no intercessor, to intercede for them (the negative sentence stands as a circumstantial qualifier referring to the subject of ˹the verb˺ yuhsharū, ‘they shall be gathered’, and constitutes the object of ˹what they˺ fear) — the sinning believers are meant here; so that they might be wary, of God, by desisting from what they engage in and performing deeds of obedience.
القرآن:٦:٥١

وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ  

{وأنذر} خوِّف {به} أي القرآن {الذين يخافون أن يُحشروا إلى ربِّهم ليس لهم من دونه} أي غيره {ولي} ينصرهم {ولا شفيع} يشفع لهم وجملة النفي حال من ضمير يحشروا وهي محل الخوف والمراد بهم العاصون {لعلهم يتقون} الله بإقلاعهم عما هم فيه وعمل الطاعات.
quran:6:52

And do not send away those who call upon their Lord morning and afternoon, seeking His countenance. Not upon you is anything of their account and not upon them is anything of your account. So were you to send them away, you would ˹then˺ be of the wrongdoers.  

And do not drive away those who call upon their Lord at morning and evening desiring, through their worship, His countenance, exalted be He, and not ˹desiring˺ any of the transient things of this world — and these are the poor. The idolaters had reviled them and demanded that he ˹the Prophet˺ expel them, so that they could sit with him. The Prophet (s) wanted ˹to do˺ this, because of his desire that they become Muslims. You are not accountable for them in anything (min shay’in: min is extra), if what they hide in themselves be displeasing; nor are they accountable for you in anything, that you should drive them away (this is the response to the negative sentence) and be of the evildoers, if you do this.
القرآن:٦:٥٢

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ  

{ولا تطرد الذين يدعون ربَّهم بالغداة والعشي يريدون} بعبادتهم {وجهه} تعالى لا شيئا من أعراض الدنيا وهم الفقراء، وكان المشركون طعنوا فيهم وطلبوا أن يطردهم ليجالسوه وأراد النبي ﷺ ذلك طمعا في إسلامهم {ما عليك من حسابهم من} زائدة {شيء} إن كان باطنهم غير مرضي {وما من حسابك عليهم من شيء فتطردهم} جواب النفي {فتكون من الظالمين} إن فعلت ذلك.
quran:6:53

And thus We have tried some of them through others that the disbelievers might say, "Is it these whom Allah has favored among us?" Is not Allah most knowing of those who are grateful?  

And even so We have tried, We have tested, some of them by others, that is, the noble one by the commoner, the rich man by the poor man, preferring the ˹latter˺ one by giving ˹him˺ precedence in ˹attaining˺ faith, so that they, the noble ones and the rich, may say, in disavowal, ‘Are these, the poor, the ones whom God has favoured from among us?’, with guidance? In other words ˹so that they may say˺: if what they follow is ˹true˺ guidance, they would not have preceded us ˹in attaining it˺. God, exalted be He, says: Is God not best aware of those who are thankful?, to Him, to guide them? Indeed ˹He is˺.
القرآن:٦:٥٣

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ  

{وكذلك فَتنَا} ابتلينا {بعضهم ببعض} أي الشريف بالوضيع والغني بالفقير بأن قدَّمناه بالسبق إلى الإيمان {ليقولوا} أي الشرفاء والأغنياء منكرين {أهؤلاء} الفقراء {منَّ الله عليهم من بيننا} بالهداية أي لو كان ما هم عليه هدى ما سبقونا إليه قال تعالى: {أليس الله بأعلم بالشاكرين} له فيهديهم: بلى.
quran:6:54

And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."  

And when those who believe in Our signs come to you, say, to them: ‘Peace be upon you. Your Lord has prescribed, He has decreed, for Himself mercy, to the effect that, truly (innahu, ‘truly’, may also be read as annahu, ‘that’, as a substitution for al-rahma, ‘mercy’) whoever of you does evil in ignorance, of it when he did it, and repents thereafter, after his ˹evil˺ deed, ˹repents˺ of it, and makes amends, in his actions — truly He, God, is Forgiving, Merciful’, towards him (a variant reading ˹for innahu, ‘truly He’˺ has annahu, ‘then He’), in other words, forgiveness shall be for him.
القرآن:٦:٥٤

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ  

{وإذا جاءك الذين يؤمنون بآياتنا فقل} لهم {سلام عليكم كتب} قضى {ربكم على نفسه الرحمة إنهُ} أي الشأن وفي قراءة بالفتح بدل من الرحمة {من عمل منكم سوءا بجهالة} منه حيث ارتكبه {ثم تاب} رجع {من بعده} بعد عمله عنه {وأصلح} عمله {فإنه} أي الله {غفور} له {رحيم} به، وفي قراءة بالفتح أي فالمغفرة له.
quran:6:55

And thus do We detail the verses, and ˹thus˺ the way of the criminals will become evident.  

And thus, in the same way that We have explained what has been mentioned, We distinguish, We expound, the signs, the Qur’ān, so that truth becomes manifest and is implemented in ˹people’s˺ deeds, and that the way, the path, of the sinners may be become clear, evident, and hence avoided (wa-li-yastabīna may also be read wa-li-tastabīna, ‘that you may discern’, with sabīla, ‘the way’, read in the accusative ˹as opposed to the nominative, sabīlu˺, implying a direct address to the Prophet ˹s˺).
القرآن:٦:٥٥

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ  

{وكذلك} كما بينا ما ذكر {نفصِّل} نبين {الآيات} القرآن ليظهر الحق فيعمل به {ولتستبين} تظهر {سبيلُ} طريق {المجرمين} فتجتنب، وفي قراءة بالتحتانية، وفي أخرى بالفوقانية ونصب سبيل خطاب للنبي ﷺ