6. Sūrat al-Anʿām (3/4)

٦۔ سُورَةُ الأنعَام ص ٣

Qurʾān > Chapter 6
القرآن > كتاب ٦

The Cattle (Meccan)

quran:6:101 –

˹He is˺ Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing.  

He is, the Originator of the heavens and the earth, which He originated uniquely without precedent; how should He have a son, when He has no consort, spouse, and He created everything, that was meant to be created, and He has knowledge of all things?
القرآن:٦:١٠١ –

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ  

هو {بديع السماوات والأرض} مبدعهما من غير مثال سبق {أنَّى} كيف {يكون له ولد ولم تكن له صاحبة} زوجة {وخلق كلَّ شيء} من شأنه أن يخلق {وهو بكل شيء عليمٌ}.
quran:6:102 –

That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.  

That then is God, your Lord. There is no god but Him, the Creator of all things. So worship Him, affirm His Oneness. And He is Guardian over, ˹He is˺ Keeper of, all things.
القرآن:٦:١٠٢ –

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ  

{ذلكم الله ربكم لا إله إلا هو خالقُ كلَّ شيء فاعبدوه} وحِّدوه {وهو على كل شيء وكيل} حفيظ.
quran:6:103 –

Vision perceives Him not, but He perceives ˹all˺ vision; and He is the Subtle, the Acquainted.  

Vision cannot attain Him, that is, they ˹the eyes˺ cannot see Him — this is ˹a denial that applies˺ in particular ˹circumstances˺, since ˹it is accepted˺ that the believer will see Him in the Hereafter, as indicated by God’s words, On that Day faces shall be radiant, gazing upon their Lord ˹Q. 75:22f.˺, and by the hadīth of the two Shaykhs ˹Bukhārī and Muslim˺: ‘Verily you shall see your Lord, as clearly as you see the full moon at night’) — and it is also said ˹to mean˺ that it ˹vision˺ cannot encompass Him; but He attains ˹all˺ vision, that is to say, He perceives them, whereas they cannot perceive Him; it is not possible in ˹the case of˺ anyone other than Him to attain all vision while it ˹vision˺ cannot attain Him or encompass Him in knowledge. And He is the Subtle, ˹in dealing˺ with His friends, the Aware, of them.
القرآن:٦:١٠٣ –

لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ  

{لا تدركه الأبصار} أي لا تراه وهذا مخصوص لرؤية المؤمنين له في الآخرة لقوله تعالى: {وجوه يومئذ ناضرة إلى ربها ناظرة} وحديث الشيخين {إنكم سترون ربكم كما ترون القمر ليلة البدر} وقيل المراد لا تحيط به {وهو يدرك الأبصار} أي يراها ولا تراه ولا يجوز في غيره أن يدرك البصر وهو لا يدركه أويحيط به علمًا {وهو اللطيف} بأوليائه {الخبير} بهم.
quran:6:104 –

There has come to you enlightenment from your Lord. So whoever will see does so for ˹the benefit of˺ his soul, and whoever is blind ˹does harm˺ against it. And ˹say˺, "I am not a guardian over you."  

Say, O Muhammad (s), to them: Clear proofs have come to you from your Lord; whoever perceives, them and believes, then it is for his own good, that he has perceived ˹them˺, since the reward resulting from his perception will be his; and whoever is blind, to them and goes astray, then it, the evil consequence of his being astray, will be to his own hurt. And I am not a keeper, a watcher, over you, of your deeds: I am but a warner.
القرآن:٦:١٠٤ –

قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ۖ وَمَنْ عَمِيَ فَعَلَيْهَا ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ  

قل يا محمد لهم: {قد جاءكم بصائر} حجج {من ربكم فمن أبصر} ها فآمن {فلنفسه} أبصر لأن ثواب إبصاره له {ومن عَمي} عنها فضل {فعليها} وبال إضلاله {وما أنا عليكم بحفيظ} رقيب لأعمالكم إنما أنا نذير.
quran:6:105 –

And thus do We diversify the verses so the disbelievers will say, "You have studied," and so We may make the Qur'an clear for a people who know.  

And so, in the same way that We have explained what has been mentioned, We dispense, We elucidate, the signs, that they might take heed, and that they, the disbelievers, may say, at the end of this: ‘You have studied with someone’, that you have consulted with (dārasta) the People of the Scripture or ˹that˺ you have studied (darasta, variant reading) the scriptures of past peoples and brought this ˹Qur’ān˺ therefrom; and that We may make it clear for a people who have knowledge.
القرآن:٦:١٠٥ –

وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ  

{وكذلك} كما بينا ما ذكر {نصرِّف} نبين {الآيات} ليعتبروا {وليقولوا} أي الكفار في عاقبة الأمر {دارست} ذاكرت أهل الكتاب وفي قراءة دَرَسْت أي كتب الماضين وجئت بهذا منها {ولنبيِّنه لقوم يعلمون}.
quran:6:106 –

Follow, ˹O Muhammad˺, what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah.  

Follow what has been revealed to you from your Lord, namely, the Qur’ān. There is no god but Him; and turn away from the idolaters.
القرآن:٦:١٠٦ –

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ  

{إتَّبع ما أوحي إليك من ربك} أي القرآن {لا إله إلا هو وأعرض عن المشركين}.
quran:6:107 –

But if Allah had willed, they would not have associated. And We have not appointed you over them as a guardian, nor are you a manager over them.  

Had God willed, they would not have been idolaters; and We have not set you as a keeper over them, a watcher, so that you might then requite them for their deeds; nor are you a guardian over them, so that you might ˹be able to˺ coerce them to faith — this was ˹revealed˺ before the command to fight ˹them˺.
القرآن:٦:١٠٧ –

وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا ۗ وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ  

{ولو شاء الله ما أشركوا وما جعلناك عليهم حفيظا} رقيبا فتجازيهم بأعمالهم {وما أنت عليهم بوكيل} فتجبرهم على الإيمان وهذا قبل الأمر بالقتال.
quran:6:108 –

And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.  

Do not revile those whom they call upon, besides God, namely, the idols, lest they then revile God out of spite, out of aggression and wrongfully, through ignorance, that is, through their ignorance of God. So, in the same way that We have adorned for these that which they practise, We have adorned for every community their, good and evil, deeds, and they commit them; then to their Lord they shall return, in the Hereafter, and He will tell them what they used to do, and requite them for it.
القرآن:٦:١٠٨ –

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ  

{ولا تسبوا الذين يدعونـ} ـهم {من دون الله} أي الأصنام {فيسبوا الله عدْوا} اعتداء وظلما {بغير علم} أي جهلا منهم بالله {كذلك} كما زيَّنا لهؤلاء ما هم عليه {زيَّنا لكل أمة عملهم} من الخير والشر فأتوه {ثم إلى ربهم مرجعهم} في الآخرة {فينبِّئهم بما كانوا يعلمون} فيجازيهم به.
quran:6:109 –

And they swear by Allah their strongest oaths that if a sign came to them, they would surely believe in it. Say, "The signs are only with Allah." And what will make you perceive that even if a sign came, they would not believe.  

They, that is, the disbelievers of Mecca, have sworn by God the most earnest oaths that if there came to them a sign, of what they requested, they will believe in it. Say, to them: ‘Signs are only with God’, and He sends them down as ˹and when˺ He wills; I am but a warner. But what will make you realise?, how would you know if they have believed, if these ˹signs˺ did come ˹to them˺? In other words, you would not know this; truly, when they come, they will not believe, because of what I already know (a variant reading ˹for lā yu’minūna, ‘they will not believe’˺ has lā tu’minūna, ‘you will not believe’, making the address to the disbelievers; another ˹variant reading˺ has annahā ˹instead of innahā, ‘that truly’˺ as meaning la‘alla, ‘that perhaps’, or as governed by the preceding clause ˹la’in jā’athum āyatun, ‘if there came to them a sign’).
القرآن:٦:١٠٩ –

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَتْهُمْ آيَةٌ لَيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ  

{وأقسموا} أي كفار مكة {بالله جهد أيمانهم} أي غاية اجتهادهم فيها {لئن جاءتهم آية} مما اقترحوا {ليؤمنن بها قل} لهم {إنما الآيات عند الله} ينزلها كما يشاء وإنما أنا نذير {وما يشعركم} يدريكم بإيمانهم إذا جاءت: أي أنتم لا تدرون ذلك {إنهَّا إذا جاءت لا يؤمنون} لما سبق في علمي، وفي قراءة بالتاء خطابا للكفار وفي أخر بفتح أن بمعنى لعل أو معمولة لما قبلها.
quran:6:110 –

And We will turn away their hearts and their eyes just as they refused to believe in it the first time. And We will leave them in their transgression, wandering blindly.  

And We shall confound their hearts, We shall turn their hearts away from the truth, so that they cannot understand it, and their eyes, away from it, so that they do not see it and thus do not believe; just as they did not believe in it, that is, in the verses that have been revealed, the first time; and We shall leave them in their insolence, in their misguidance, wandering blindly, hesitating, perplexed.
القرآن:٦:١١٠ –

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ  

{ونقلَّب أفئدتهم} نحول قلوبهم عن الحق فلا يفهمونه {وأبصارهم} عنه فلا يبصرونه فلا يؤمنون {كما لم يؤمنوا به} أي بما أنزل من الآيات {أوَّل مرّةِ ونذرهم} نتركهم {في طغيانهم} ضلالهم {يعمهون} يترددون متحيرين.
quran:6:111 –

And even if We had sent down to them the angels ˹with the message˺ and the dead spoke to them ˹of it˺ and We gathered together every ˹created˺ thing in front of them, they would not believe unless Allah should will. But most of them, ˹of that˺, are ignorant.  

And if We had sent down the angels to them, and the dead had spoken with them, as they have requested, and We had gathered against them all things in droves (read qubulan, plural of qabīl, meaning ‘throng upon throng’, or read qibalan, meaning ‘before their very eyes’), and they were witness to your truthfulness, yet they would not have believed, as God already knows, unless God willed, that they believe and they did; but most of them are ignorant, of this.
القرآن:٦:١١١ –

وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ وَلَٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ  

{ولو أننا نزَّلنا إليهم الملائكة وكملهم الموتى} كما اقترحوا {وحشرنا} جمعنا {عليهم كل شيء قبلا} بضمتين جمع قبيل أي فوجا فوجا وبكسر القاف وفتح الياء أي معاينة فشهدوا بصدقك {ما كانوا ليؤمنوا} لما سبق في علم الله {إلا} لكن {أن يشاء الله} إيمانهم فيؤمنوا {ولكن أكثرهم يجهلون} ذلك.
quran:6:112 –

And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent.  

And so We have appointed to every Prophet an enemy, just as We have appointed these your enemies (and this ˹‘adūwwan, ‘an enemy’, is substituted by ˹the following, shayātīn, ‘devils’˺) devils, the rebels, of mankind and jinn who inspire, whisper, fine speech to each other, the falsehood that is disguised as such ˹fine speech˺, in delusion, that is, in order to delude them; yet, had your Lord willed, they would never have done it, that mutual inspiration. So leave them, let the disbelievers be, with what they fabricate, of disbelief and otherwise, of what has been adorned for them — this was ˹revealed˺ before the command to fight ˹them˺.
القرآن:٦:١١٢ –

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ  

{وكذلك جعلنا لكل نبي عدوا} كما جعلنا هؤلاء أعداءك ويبدل منه {شياطين} مردة {الإنس والجن يوحي} يوسوس {بعضهم إلى بعض زخرف القول} مموهه من الباطل {غرورا} أي ليغروهم {ولو شاء ربُّك ما فعلوه} أي الإيحاء المذكور {فذرْهم} دع الكفار {وما يفترون} من الكفر وغيره مما زين لهم وهذا قبل الأمر بالقتال.
quran:6:113 –

And ˹it is˺ so the hearts of those who disbelieve in the Hereafter will incline toward it and that they will be satisfied with it and that they will commit that which they are committing.  

And that the hearts of those who do not believe in the Hereafter may incline to it (wa-li-tasghā is a supplement to ˹the above˺ ghurūran, ‘in delusion’), that is, ˹to˺ that fine ˹speech˺, and that they may be pleased with it, and that they may acquire, earn, what they are acquiring, of sins, and be punished for it.
القرآن:٦:١١٣ –

وَلِتَصْغَىٰ إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ  

{ولتصغى إليه} عطف على غرورا أي الزخرف {أفئدة} قلوب {الذين لا يؤمنون بالآخرة وليرضوه وليقترفوا} يكتسبوا {ما هم مقترفون} من الذنوب فيعاقبوا عليه.
quran:6:114 –

˹Say˺, "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?" And those to whom We ˹previously˺ gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.  

The following was revealed when they asked the Prophet (s) to appoint an arbiter between him and themselves. Say: Shall I seek, demand, other than God as a judge, an arbiter between you and me, when it is He Who revealed to you the Book, the Qur’ān, clearly explained?, wherein truth is distinguished from falsehood. Those to whom We have given the Scripture, the Torah, the likes of ‘Abd Allāh b. Salām and his companions, know that it is revealed (read munzal or munazzal) from your Lord in truth; so do not be of the waverers, the doubters, regarding it: this is intended to affirm to the disbelievers that it is the truth.
القرآن:٦:١١٤ –

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا ۚ وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ  

ونزل لما طلبوا من النبي ﷺ أن يجعل بينه وبينهم حكما، قل {أفغير الله أبتغي} أطلب {حكما} قاضيا بيني وبينكم {وهو الذي أنزل إليكم الكتاب} القرآن {مفصّلا} مبينا في الحق من الباطل {والذين آتيناهم الكتاب} التوراة كعبد الله بن سلام وأصحابه {يعلمون أنه منزَل} بالتخفيف والتشديد {من ربَّك بالحق فلا تكونن من الممترين} الشاكين فيه والمراد بذلك التقرير للكفار أنه حق.
quran:6:115 –

And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.  

Perfected is the word of your Lord, in the way of rulings and appointed terms, in truthfulness and justice (sidqan wa-‘adlan is for specification); none can change His words, either by contravening ˹His rulings˺ or evading ˹His appointed terms˺. He is the Hearing, of what is said, the Knowing, of what is done.
القرآن:٦:١١٥ –

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَا مُبَدِّلَ لِكَلِمَاتِهِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ  

{وتمت كَلِمَاتُ ربَك} بالأحكام والمواعيد {صدقا وعدلا} تمييز {لا مبدِّل لكلماته} بنقص أو خلف {وهو السميع} لما يقال {العليم} بما يفعل.
quran:6:116 –

And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.  

If you obey most of those on earth, that is, the disbelievers, they will lead you astray from the way of God, ˹from˺ His religion; they follow only supposition, when they dispute with you concerning ˹the status of˺ carrion, saying: ‘What God has killed is more worthy of your consumption than what you kill yourselves!’; they are merely guessing, speaking falsehood in this ˹matter˺.
القرآن:٦:١١٦ –

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ  

{وإن تطع أكثر من في الأرض} أي الكفار {يضلوك عن سبيل الله} دينه {إن} ما {يتبعون إلا الظنَّ} في مجادلتهم لك في أمر الميتة إذ قالوا ما قتل الله أحق أن تأكلوه مما قتلتم {وإن} ما {هو إلا يخرصون} يكذبون في ذلك.
quran:6:117 –

Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of the ˹rightly˺ guided.  

Your Lord knows best those who stray from His way and He knows well the rightly guided, and will requite both of them.
القرآن:٦:١١٧ –

إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ  

{إن ربَّك هو أعلم} أي عالم {من يَضل عن سبيله وهو أعلم بالمهتدين} فيجازي كلا منهم.
quran:6:118 –

So eat of that ˹meat˺ upon which the name of Allah has been mentioned, if you are believers in His verses.  

So eat from that over which God’s Name has been invoked, that is, ˹that which˺ has been sacrificed to His Name, if you believe in His signs.
القرآن:٦:١١٨ –

فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ  

{فكلوا مما ذكر اسم الله عليه} أي ذبح على اسمه {إن كنتم بآياته مؤمنين}.
quran:6:119 –

And why should you not eat of that upon which the name of Allah has been mentioned while He has explained in detail to you what He has forbidden you, excepting that to which you are compelled. And indeed do many lead ˹others˺ astray through their ˹own˺ inclinations without knowledge. Indeed, your Lord - He is most knowing of the transgressors.  

What is wrong with you, that you do not eat from that over which God’s Name has been invoked, of sacrifices, when He has detailed (for both verbs, read the passive ˹fussila, ‘it has been detailed’, and hurrima, ‘˹that which˺ has been forbidden’˺ or the active ˹fassala, ‘He has detailed’, and harrama, ‘˹what˺ He has forbidden’˺) for you what He has forbidden, in the verse: Forbidden to you is carrion … ˹Q. 5:3˺, except that to which you are compelled?, thereof, which is also lawful for you. The meaning is: there is nothing to prevent you from eating what has been mentioned, for He has explained to you what is forbidden for consumption, and that ˹over which God’s Name has been invoked˺ is not among these ˹forbidden things˺. But truly many are led astray (read la-yadillūna, ‘˹many˺ are led astray’, or la-yudillūna, ‘˹many˺ lead ˹others˺ astray’), by their whims, by what their own selves fancy, in the way of permitting ˹the consumption of˺ carrion and otherwise, without any knowledge, with which to support their claims. Truly your Lord knows the transgressors, those who overstep ˹the bounds˺ of what is lawful into what is unlawful.
القرآن:٦:١١٩ –

وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ  

{وما لكم أ} ن {لا تأكلوا مما ذكر اسم الله عليه} من الذبائح {وقد فُصل} بالبناء للمفعول وللفاعل في الفعلين {لكم ما حُرِّمَ عليكم} في آية (حرمت عليكم الميتة) {إلا ما اضطُررتم إليه} منه فهو أيضا حلال لكم- المعنى لا مانع لكم من أكل ما ذكر وقد بين لكم المحرّم أكله، وهذا ليس منه - {وإن كثيرا لَيَضِلُّونَ} بفتح الياء وضمها {بأهوائهم} بما تهواه أنفسهم من تحليل الميتة وغيرها {بغير علم} يعتمدونه في ذلك {إن ربَّك هو أعلم بالمعتدين} المتجاوزين.
quran:6:120 –

And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn ˹blame for˺ sin will be recompensed for that which they used to commit.  

And forsake, leave, outward aspect of sin and its inward aspect, that is, what is overt of it and what is secret — it is said that ‘sin’ here means fornication, or, it is said, any act of disobedience; surely those who earn sin shall be requited, in the Hereafter, for what they used to perpetrate, ˹what˺ they used to earn.
القرآن:٦:١٢٠ –

وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ  

{وذروا} أُتركوا {ظاهر الإثم وباطنه} علانيته وسره والإثم قيل الزنا، وقيل كل معصية {إن الذين يكسبون الإثم سيُجزون} في الآخرة {بما كانوا يقترفون} يكتسبون.
quran:6:121 –

And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience. And indeed do the devils inspire their allies ˹among men˺ to dispute with you. And if you were to obey them, indeed, you would be associators ˹of others with Him˺.  

And do not eat from that over which God’s Name has not been invoked, where it has died or been sacrificed to other than His Name — otherwise, what a Muslim sacrifices and does not invoke God’s Name over, whether intentionally or forgetfully, is lawful, as was stated by Ibn ‘Abbās, and this is the opinion of al-Shāfi‘ī — verily it, the eating thereof, is wickedness, a contravention of what is lawful. And truly the devils inspire, whisper ˹to˺, their friends, the disbelievers, to dispute with you, in deeming carrion lawful; and if you obey them, in this ˹matter˺, you are truly idolaters.
القرآن:٦:١٢١ –

وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ  

{ولا تأكلوا مما لم يُذكر اسم الله عليه} بأن مات أو ذبح على اسم غيره وإلا فما ذبحه المسلم ولم يسم فيه عمدا أو نسيانا فهو حلال قاله ابن عباس وعليه الشافعي {وإنه} أي الأكل منه {لفسق} خروج عما يحل {وإن الشياطين ليوحون} يوسوسون {إلى أوليائهم} الكفار {ليجادلوكم} في تحليل الميتة {وإن أطعتموهم} فيه {إنكم لمشركون}.
quran:6:122 –

And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing.  

The following was revealed regarding Abū Jahl and others: Why, is he who was dead, through unbelief, and We gave him life, through guidance, and appointed for him a light by which to walk among people, distinguishing thereby the truth from falsehood — this ˹light˺ being faith — as him whose likeness (ka-man mathaluhu: mathal, ‘likeness’, is extra; in other words, ˹read˺ ka-man huwa, ‘as him who’) is in darkness whence he cannot emerge? — and this is the disbeliever — No! So, in the same way that faith has been adorned for believers, what the disbelievers have been doing, in the way of disbelief and acts of disobedience, has been adorned for them.
القرآن:٦:١٢٢ –

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ  

ونزل في أبي جهل وغيره: {أو من كان ميتا} بالكفر {فأحييناه} بالهدى {وجعلنا له نورا يمشي به في الناس} يتبصر به الحق من غيره وهو الإيمان {كمن مثله} مثل زائدة أي كمن هو {في الظلمات ليس بخارج منها} وهو الكافر؟ لا {كذلك} كما زيِّن للمؤمنين الإيمان {زيِّن للكافرين ما كانوا يعلمون} من الكفر والمعاصى.
quran:6:123 –

And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive ˹it˺ not.  

And thus, in the same way that We have made the wicked folk of Mecca its leaders, We have made in every city its sinners great ones, that they may plot therein, to impede the faith; but they plot only against themselves, because the evil consequences thereof will befall them, though they do not perceive, this.
القرآن:٦:١٢٣ –

وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ وَمَا يَشْعُرُونَ  

{وكذلك} كما جعلنا فُسَّاق مكة أكابرها {جعلنا في كل قرية أكابر مجرميها ليمكروا فيها} بالصد عن الإيمان {وما يمكرون إلا بأنفسهم} لأن وباله عليهم {وما يشعرون} بذلك.
quran:6:124 –

And when a sign comes to them, they say, "Never will we believe until we are given like that which was given to the messengers of Allah." Allah is most knowing of where He places His message. There will afflict those who committed crimes debasement before Allah and severe punishment for what they used to conspire.  

And when a sign, of the truth of the Prophet (s), comes to them, the people of Mecca, they say, ‘We will not believe, in him, until we are given the like of what God’s messengers were given’, in the way of a message and inspiration to us, because we are wealthier and more senior in years. God, exalted be He, says: God knows best where to place His Message (read plural ˹risālātihi, ‘His Messages’˺ or singular ˹risālatahu, ‘His Message’˺; hayth, ‘where’, constitutes the direct object because of the verb ˹ya‘lam, ‘He knows’˺ implicit in a‘lam, ‘the best knower’) that is to say, He knows the right place for it to be placed in, and He thus places it ˹there˺ — these people, however, are not worthy of it. Humiliation from God and a terrible chastisement shall smite those who have sinned, by saying this, for their plotting.
القرآن:٦:١٢٤ –

وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَنْ نُؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ ۘ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ ۗ سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِنْدَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ  

{وإذا جاءتهم} أي أهل مكة {آية} على صدق النبي ﷺ {قالوا لن نؤمن} به {حتى نؤتى مثل ما أوتي رسلُ الله} من الرسالة والوحي إلينا لأنا أكثر مالا وأكبر سنّا قال تعالى: {الله أعلم حيث يجعل رِسَالاَتِهِ} بالجمع والإفراد وحيث مفعول به لفعل دل عليه أعلم: أي يعلم الموضع الصالح لوضعها فيه فيضعها وهؤلاء ليسوا أهلا لها {سيصيب الذين أجرموا} بقولهم ذلك {صغار} ذلٌ {عند الله وعذاب شديد بما كانوا يمكرون} أي بسبب مكرهم.
quran:6:125 –

So whoever Allah wants to guide - He expands his breast to ˹contain˺ Islam; and whoever He wants to misguide - He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place defilement upon those who do not believe.  

Whomever God desires to guide, He expands his breast to Islam, by casting into his heart a light which it ˹the heart˺ expands for and accepts, as reported in a hadīth; and whomever He, God, desires to send astray, He makes his breast narrow (read dayqan or dayyiqan), ˹unable˺ to accept it, and constricted, extremely tight (read harijan, ‘constricted’, as an adjective, or harajan as a verbal noun, by which it ˹the heart of the misguided one˺ is described hyperbolically) as if he were engaged in ascent (yassa‘‘ad, is also read as yassā‘ad: in both ˹forms˺ the original tā’ has been assimilated with the sād; a third ˹variant reading˺ has yas‘ad) to the heaven, when he is charged with ˹the obligations of˺ the faith, because of the hardship for him therein. So, like this making ˹of the breast narrow˺, God casts ignominy, chastisement, or ˹He casts˺ Satan, that is, He gives him authority, over those who do not believe.
القرآن:٦:١٢٥ –

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ  

{فمن يرد الله أن يهديه يشرح صدره للإسلام} بأن يقذف في قلبه نورا فينفسح له ويقبله كما ورد في حديث {ومن يردْ} الله {أن يضلَّه يجعل صدره ضَيْقا} بالتخفيف والتشديد عن قبوله {حرَجا} شديد الضيق بكسر الراء صفة وفتحها مصدر وصف فيه مبالغة {كأنما يصَّعَّد} وفي قراءة يصَّاعد وفيهما إدغام التاء في الأصل في الصاد وفي أخرى بسكونها {في السماء} إذا كلف الإيمان لشدته عليه {كذلك} الجعل {يجعل الله الرجس} العذاب أو الشيطان أي يسلطه {على الذين لا يؤمنون}.
quran:6:126 –

And this is the path of your Lord, ˹leading˺ straight. We have detailed the verses for a people who remember.  

And this, ˹path˺ that you follow, O Muhammad (s), is the path of your Lord, a straight one, with no crookedness therein (mustaqīman, ‘straight’, is in the accusative because it is a circumstantial qualifier emphasising the ˹previous˺ statement, and it is operated by the import of the demonstrative noun ˹hādhā, ‘this’˺). We have detailed, We have elucidated, the signs for a people who remember (yadhdhakkarūn: the original tā’ has been assimilated with the dhāl), that is to say, ˹a people˺ who heed admonition — such ˹people˺ are singled out for mention because they are the ones to profit ˹from the signs˺.
القرآن:٦:١٢٦ –

وَهَٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ  

{وهذا} الذي أنت عليه يا محمد {صراطُ} طريق {ربِّك مستقيما} لا عوج فيه ونصبه على الحال المؤكد للجملة والعامل فيها معنى الإشارة {قد فصّلنا} بينا {الآيات لقوم يذكَّرون} فيه إدغام التاء في الأصل في الذال أي يتعظون وخُصوا بالذكر لأنهم المنتفعون.
quran:6:127 –

For them will be the Home of Peace with their Lord. And He will be their protecting friend because of what they used to do.  

Theirs will be the abode of peace, namely, Paradise, with their Lord, and He will be their Friend because of what they used to do.
القرآن:٦:١٢٧ –

لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ  

{لهم دار السلام} أي السلام وهي الجنة {عند ربِّهم وهو وليهم بما كانوا يعلمون}.
quran:6:128 –

And ˹mention, O Muhammad˺, the Day when He will gather them together ˹and say˺, "O company of jinn, you have ˹misled˺ many of mankind." And their allies among mankind will say, "Our Lord, some of us made use of others, and we have ˹now˺ reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing."  

And, mention, the day when He, God, shall gather them (yahshuruhum, may also read nahshuruhum, ‘We shall gather them’), that is, creatures, all together, and it will be said to them: ‘O assembly of jinn, you have garnered much of mankind’, by your misleading ˹them˺. Then their friends, those who obeyed them, from among mankind will say, ‘Our Lord, we enjoyed one another, mankind enjoyed what the jinn adorned for them of passions, while the jinn ˹enjoyed˺ mankind’s obedience to them; but now we have arrived at the term which You have appointed for us’, that is, the Day of Resurrection — this ˹statement˺ expresses extreme regret on their part. He, exalted be He, will say, to them, by the tongues of the angels: ‘The Fire is your lodging, your abode, to abide therein’ — except what God wills, of those times when they will exit from it in order to drink boiling water, which is located outside it, as God, exalted be He, has said: Then they shall return to the Hell-fire ˹Q. 37:68˺; according to Ibn ‘Abbās, this ˹proviso˺ pertains to those whom God knows will believe (mā, ‘what’, thus has the sense of man, ‘whom’). Surely your Lord is Wise, in His actions, Knowing, of His creatures.
القرآن:٦:١٢٨ –

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ ۖ وَقَالَ أَوْلِيَاؤُهُمْ مِنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا ۚ قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ  

{و} اذكر {يوم نحشرهم} بالنون والياء أي الله الخلق {جميعا} ويقال لهم {يا معشر الجن قد استكثرتم من الإنس} بإغوائكم {وقال أولياؤهم} الذين أطاعوهم {من الإنس ربنا استمع بعضنا ببعض} انتفع الإنس بتزيين الجن لهم الشهوات والجن بطاعة الإنس لهم {وبلغنا أجلنا الذي أجَّلْتَ لنا} وهو يوم القيامة وهذا تحسر منهم قال تعالى لهم على لسان الملائكة: {النار مثواكم} مأواكم {خالدين فيها إلا ما شاء الله} من الأوقات التي يخرجون فيها لشرب الحميم فإنه خارجها كما قال تعالى (ثم إن مرجعهم لإلى الجحيم) وعن ابن عباس أنه فيمن علم الله أنهم يؤمنون فما بمعني من {إن ربك حكيم} في صنعه {عليم} بخلقه.
quran:6:129 –

And thus will We make some of the wrongdoers allies of others for what they used to earn.  

So, just as We let the rebels from among mankind and jinn enjoy one another, We let some of the evildoers have power over others because of what they are wont to earn, of acts of disobedience.
القرآن:٦:١٢٩ –

وَكَذَٰلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ  

{وكذلك} كما متَّعنا عُصاة الإنس والجن بعضهم ببعض {نولي} من الولاية {بعض الظالمين بعضا} أي على بعض {بما كانوا يكسبون} من المعاصي.
quran:6:130 –

"O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?" They will say, "We bear witness against ourselves"; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers.  

‘O assembly of jinn and mankind, did not messengers come to you from among you, that is, from among both of your number — which holds true in the case of mankind ˹since messengers came from among them˺, or ˹by ‘messengers’ if the jinn are meant˺ those messengers among the jinn who are their warners, the ones who listen to the speech of the ˹human˺ messengers and convey it to their kind — to recount to you My signs and to warn you of the encounter of this Day of yours?’ They shall say, ‘We bear witness against ourselves’, that ˹all˺ this was conveyed to us. God, exalted be He, says: And the life of this world deluded them, and so they did not believe. And they bear witness against themselves that they were disbelievers.
القرآن:٦:١٣٠ –

يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا شَهِدْنَا عَلَىٰ أَنْفُسِنَا ۖ وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَىٰ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ  

{يا معشر الجن والإنس ألم يأتكم رسل منكم} أي من مجموعكم أي بعضكم الصادق بالإنس أو رسل الجن نذرهم الذين يسمعون كلام الرسل فيبلغون قومهم {يقصون عليكم آياتي وينذرونكم لقاء يومكم هذا قالوا شهدنا على أنفسنا} أن قد بلغنا قال تعالى: {وغرَّتهم الحياة الدنيا} فلم يؤمنوا {وشهدوا على أنفسهم أنهم كانوا كافرين}.
quran:6:131 –

That is because your Lord would not destroy the cities for wrongdoing while their people were unaware.  

That, sending of the messengers, is because (an, ˹phonetically˺ lightened, with the lām ˹of li-annahu˺ implied, thus ˹read as˺ li-annahu, ‘because’) your Lord would never destroy the towns through injustice, on their part, while their inhabitants were heedless, not having had any Messenger to make ˹things˺ clear to them.
القرآن:٦:١٣١ –

ذَٰلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ  

{ذلك} أي إرسال الرسل {أن} اللام مقدرة وهي مخففة أي لأنه {لم يكن ربَّك مهلك القرى بظلم} منها {وأهلها غافلون} لم يرسل إليهم رسول يبين لهم؟.
quran:6:132 –

And for all are degrees from what they have done. And your Lord is not unaware of what they do.  

All, of those who perform deeds, shall have degrees, of requital, according to what they have done, of good or evil. Your Lord is not heedless of what they do (ya‘malūna: may also be read ta‘malūna, ‘you do’).
القرآن:٦:١٣٢ –

وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ  

{ولكل} من العاملين {درجات} جزاء {مما عملوا} من خير وشر {وما ربك بغافل عما يعملون} بالياء والتاء.
quran:6:133 –

And your Lord is the Free of need, the possessor of mercy. If He wills, he can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people.  

Your Lord is Independent, of His creatures and their worship, the Lord of Mercy. If He will, He can remove you, O people of Mecca, by destroying you, and leave whom He will, of creatures, to succeed after you, just as He produced you from the seed of another folk, ˹whom˺ He removed; but He has spared you, as a mercy to you.
القرآن:٦:١٣٣ –

وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ ۚ إِنْ يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ مَا يَشَاءُ كَمَا أَنْشَأَكُمْ مِنْ ذُرِّيَّةِ قَوْمٍ آخَرِينَ  

{وربُّك الغني} عن خلقه وعبادتهم {ذو الرحمة إن يشأ يذهبكم} يا أهل مكة بالإهلاك {ويستخلف من بعدكم ما يشاء} من الخلق {كما أنشأكم من ذرية قوم آخرين} أذهبهم ولكنه أبقاكم رحمة لكم.
quran:6:134 –

Indeed, what you are promised is coming, and you will not cause failure ˹to Allah˺.  

Truly, that which you are promised, of the Hour and chastisement, will surely come to pass, inevitably, and you cannot escape, ˹you cannot˺ elude Our chastisement.
القرآن:٦:١٣٤ –

إِنَّ مَا تُوعَدُونَ لَآتٍ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ  

{إن ما توعدون} من الساعة والعذاب {لآت} لا محالة {وما أنتم بمعجزين} فائتين عذابنا.
quran:6:135 –

Say, "O my people, work according to your position; ˹for˺ indeed, I am working. And you are going to know who will have succession in the home. Indeed, the wrongdoers will not succeed.  

Say, to them: ‘O my people, act according to your state, your circumstances; truly I am acting, according to my circumstances. And assuredly you will know whose (man: the relative particle introducing the object of the verb ‘you will know’) sequel shall be the abode, that is, ˹who shall have˺ the praiseworthy sequel in the abode of the Hereafter: will it be us or yourselves? Surely the evildoers, the disbelievers, will not prosper’, will not find happiness.
القرآن:٦:١٣٥ –

قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ  

{قل} لهم {يا قوم اعملوا على مكانتكم} حالتكم {إني عامل} على حالتي {فسوف تعلمون من} موصولة مفعول العلم {تكون له عاقبة الدار} أي العاقبة المحمودة في الدار الآخرة أنحن أم أنتم {إنه لا يفلح} يسعد {الظالمون} الكافرون.
quran:6:136 –

And the polytheists assign to Allah from that which He created of crops and livestock a share and say, "This is for Allah," by their claim, "and this is for our partners ˹associated with Him˺." But what is for their "partners" does not reach Allah, while what is for Allah - this reaches their "partners." Evil is that which they rule.  

They, the disbelievers of Mecca, assign to God, of the tillage, the crops, and the cattle which He multiplied, He created, a portion, which they dispense to visitors and the needy, and to their associates belongs a portion, which they dispense to such keepers ˹of the tillage and cattle˺, saying, ‘This is for God’ — so they assert (read bi-za‘mihim or bi-zu‘mihim) — ‘and this is for our associates’: and if any of the portion of these ˹associates˺ fell into God’s portion, they used to restore it ˹to that of their associates˺, but when something of His portion fell into theirs, they would leave it there, saying, ‘God is Independent ˹and is not in need˺ of this’, as God, exalted be He, says: So that which is intended for their associates does not reach God, and that which is intended for God does reach their associates. Evil is that, provision of theirs, which they decree!
القرآن:٦:١٣٦ –

وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ  

{وجعلوا} أي كفار مكة {لله مما ذرأ} خلق {من الحرث} الزرع {والأنعام نصيبا} يصرفونه إلى الضيفان والمساكين ولشركائهم نصيبا يصرفونه إلى سدنتها {فقالوا هذا لله بزعمهم} بالفتح والضم {وهذا لشركائنا} فكانوا إذا سقط في نصيب الله شيء من نصيبها التقطوه أو نصيبها شيء من نصيبه تركوه وقالوا إن الله غني عن هذا كما قال تعالى {فما كان لشركائهم فلا يصل إلى الله} أي لجهته {وما كان لله فهو يصل إلى شركائهم ساء} بئس {ما يحكمون} حكمهم هذا.
quran:6:137 –

And likewise, to many of the polytheists their partners have made ˹to seem˺ pleasing the killing of their children in order to bring about their destruction and to cover them with confusion in their religion. And if Allah had willed, they would not have done so. So leave them and that which they invent.  

And thus, in the same way that what is mentioned was adorned for them, those associates of theirs, from among the jinn, have adorned for many of the idolaters the slaying of their children, by burying them alive (shurakā’uhum, ‘those associates of theirs’, is read in the nominative as the subject of the verb zayyana, ‘adorned’; an alternative reading has the passive ˹zuyyina, ‘it has been adorned’˺, with qatlu, ‘the slaying’, in the nominative ˹as the subject of this passive verb˺, awlādahum, ‘their children’, in the accusative on account of it ˹being the direct object of qatlu, ‘the slaying’˺, and shurakā’ihim in the genitive as an annexation to qatlu, so that the object in this case intervenes between the two elements of the annexation ˹qatlu awlādahum shurakā’ihim, ‘their associates killing the children’˺ — this is acceptable ˹syntactically˺ — and the annexation of qatlu to shurakā’ihim ˹in this latter reading˺ is on account of them ˹the associates˺ commanding ˹the idolaters to do˺ this), that they may destroy them and to confuse, to make obscure, their religion for them. Had God willed, they would not have done so; so leave them and that which they fabricate.
القرآن:٦:١٣٧ –

وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍ مِنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ ۖ وَلَوْ شَاءَ اللَّهُ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ  

{وكذلك} كما زين لهم ما ذكر {زَيَّنَ لكثير من المشركين قتل أولادهم} بالوأد {شركاؤُهم} من الجن بالرفع فاعل زين وفي قراءة ببنائه للمفعول ورفع قتل ونصب الأولاد به وجر شركائهم بإضافته وفيه الفصل بين المضاف والمضاف إليه بالمفعول - ولا يضر - وإضافة القتل إلى الشركاء لأمرهم به {ليردوهم} يهلكوهم {وليلبسوا} يخلطوا {عليهم دينهم ولو شاء الله ما فعلوه فذرهم وما يفترون}.
quran:6:138 –

And they say, "These animals and crops are forbidden; no one may eat from them except whom we will," by their claim. And there are those ˹camels˺ whose backs are forbidden ˹by them˺ and those upon which the name of Allah is not mentioned - ˹all of this˺ an invention of untruth about Him. He will punish them for what they were inventing.  

They say, ‘These cattle and tillage are sacrosanct, forbidden. No one is to eat of them except whom we will’, from among the retainers of the graven images and others — so they assert, in other words, they have no ˹convincing˺ argument for it — ‘and cattle whose backs have been forbidden, and cannot therefore be ridden, such as the camels ˹they call˺ Sā’ibas or Hāmīs, and cattle over which they do not invoke the Name of God’, when they slaughter them, invoking instead the names of their idols, ascribing such ˹rules˺ to God; forging lies against Him. He will assuredly requite them for what they used to fabricate, against Him.
القرآن:٦:١٣٨ –

وَقَالُوا هَٰذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ لَا يَطْعَمُهَا إِلَّا مَنْ نَشَاءُ بِزَعْمِهِمْ وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَامٌ لَا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا افْتِرَاءً عَلَيْهِ ۚ سَيَجْزِيهِمْ بِمَا كَانُوا يَفْتَرُونَ  

{وقالوا هذه أنعام وحرث حجر} حرام {لا يطعمها إلا من شاء} من خَدَمَةِ الأوثان وغيرهم {بزَعمهم} أي لا حجة لهم فيه {وأنعام حرمت ظهورها} فلا تركب كالسوائب والحوامي {وأنعام لا يذكرون اسم الله عليها} عند ذبحها بل يذكرون اسم أصنامهم ونسبوا ذلك إلى الله {افتراء عليه سيجزيهم بما كانوا يفترون} عليه.
quran:6:139 –

And they say, "What is in the bellies of these animals is exclusively for our males and forbidden to our females. But if it is ˹born˺ dead, then all of them have shares therein." He will punish them for their description. Indeed, He is Wise and Knowing.  

And they say, ‘That which is within the bellies of these, forbidden, cattle, namely, the camels ˹they call˺ Sā’ibas or Bahīras, is reserved, permitted, for our males and forbidden to our spouses, that is, the women; but if it be dead (read maytatun or maytatan, and the verb as either feminine takun or masculine yakun, ‘if it be’) then they ˹all˺ may be partakers thereof’. He, God, will assuredly requite them for their describing, ˹this and˺ that as ˹either˺ permitted or forbidden, with the appropriate requital thereof. Surely He is Wise, in His actions, Knowing, of His creatures.
القرآن:٦:١٣٩ –

وَقَالُوا مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا وَمُحَرَّمٌ عَلَىٰ أَزْوَاجِنَا ۖ وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ ۚ سَيَجْزِيهِمْ وَصْفَهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ  

{وقالوا ما في بطون هذه الأنعام} المحرمة وهي السوائب والبحائر {خالصة} حلال {لذكورنا ومحرَّم على أزواجنا} أي النساء {وإن تَكُنْ مَيْتَةٌ} بالرفع والنصب مع تأنيث الفعل وتذكيره {فهم فيه شركاء سيجزيهم} الله {وصفَهم} ذلك بالتحليل والتحريم أي جزاءه {إنه حكيم} في صنعه {عليم} بخلقه.
quran:6:140 –

Those will have lost who killed their children in foolishness without knowledge and prohibited what Allah had provided for them, inventing untruth about Allah. They have gone astray and were not ˹rightly˺ guided.  

They are losers who slay (read qatalū or qattalū) their children, by burying them alive, in folly, out of ignorance, without knowledge, and have forbidden what God has provided them, of what has been mentioned, in calumny against God. Verily they have gone astray and are not guided.
القرآن:٦:١٤٠ –

قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ وَحَرَّمُوا مَا رَزَقَهُمُ اللَّهُ افْتِرَاءً عَلَى اللَّهِ ۚ قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ  

{قد خسر الذين قتلوا} بالتخفيف والتشديد {أولادهم} بالوأد {سفها} جهلا {بغير علم وحرَّموا ما رزقهم الله} مما ذكر {افتراء على الله قد ضلوا وما كانوا مهتدين}.
quran:6:141 –

And He it is who causes gardens to grow, ˹both˺ trellised and untrellised, and palm trees and crops of different ˹kinds of˺ food and olives and pomegranates, similar and dissimilar. Eat of ˹each of˺ its fruit when it yields and give its due ˹zakah˺ on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.  

And He it is Who produces, creates, gardens, orchards, trellised, extending along the ground, as in the case of watermelons, and untrellised, rising upwards on a stem, such as palm-trees; and, He produces, palmtrees, and crops diverse in flavour, ˹diverse˺ in the shape and savour of its fruit and seed, and olives, and pomegranates, alike, in ˹terms of their˺ leaf (mutashābihan, ‘alike’, is a circumstantial qualifier) and unlike, in ˹terms of their˺ savour. Eat of the fruit thereof when it ripens, before its maturity ˹passes˺, and pay the due thereof, the alms as appropriate, on the day of its harvest (read yawma hasādahu or yawma hasādihi), that is, one tenth or half of it, and do not be prodigal, by giving it all away, so that nothing remains for ˹the consumption of˺ your dependants. Truly, God does not love the prodigal, who overstep ˹the bounds of˺ that which He has delimited for them.
القرآن:٦:١٤١ –

وَهُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ ۚ كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ  

{وهو الذي أنشأ} خلق {جنات} بساتين {معروشات} مبسوطات على الأرض كالبطيخ {وغير معروشات} بأن ارتفعت على ساق كالنخل {و} أنشأ {النخل والزرع مختلفا أكلُهُ} ثمره وحبه في الهيئة والطعم {والزيتون والرمان متشابها} ورقهما حال {وغير متشابه} طعمهما {كلوا من ثمره إذا أثمر} قبل النضج {وآتوا حقه} زكاته {يوم حصاده} بالفتح والكسر من العشر أو نصفه {ولا تُسرفوا} بإعطاء كله فلا يبقى لعيالكم شيء {إنه لا يحب المسرفين} المتجاوزين ما حدَّ لهم.
quran:6:142 –

And of the grazing livestock are carriers ˹of burdens˺ and those ˹too˺ small. Eat of what Allah has provided for you and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.  

And, He produces, of the cattle some for burden, fit to bear loads, such as the large ˹mature˺ camels, and some for light support, not fit for these ˹load-bearing tasks˺, such as young camels or sheep (such ˹cattle˺ are called farsh because they are like ‘bedding ˹farsh˺ spread on the ground’, on account of their ˹physical˺ closeness to it); eat of that which God has provided you and do not follow the steps of Satan, his methods of forbidding ˹things˺ or deeming ˹them˺ lawful. Surely he is a manifest foe to you, one whose enmity is evident.
القرآن:٦:١٤٢ –

وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا ۚ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ  

{و} أنشأ {من الأنعام حمولة} صالحة للحمل عليها كالإبل الكبار {وفرشا} لا تصلح له كالإبل الصغار والغنم سميت فرشا لأنها كالفرش للأرض لدونها منها {كلوا مما رزقكم الله ولا تتبعوا خطوات الشيطان} طرائقه من التحريم والتحليل {إنه لكم عدوٌ مبين} بين العداوة.
quran:6:143 –

˹They are˺ eight mates - of the sheep, two and of the goats, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful."  

Eight pairs, types (thamāniyata azwājin substitutes for hamūlatan wa-farshan, ‘some for burdens and some for light support’): two of sheep, a male and a female; and of goats (read ma‘az or ma‘z) two. Say, O Muhammad (s) to those who on one occasion deem male cattle forbidden, and on another, the females thereof, and then ascribe such ˹rules˺ to God: ‘Is it the two males, of the sheep and goats, He has forbidden, you, or the two females, of these two ˹types˺, or that which the wombs of the two females contain, be they male or female? Inform Me with knowledge, of the details of such prohibitions, if you speak truly’, in this ˹matter˺, meaning: on what basis has the prohibition been made? If it is on the basis of maleness, then all males are forbidden; if on the basis of femaleness, then all females are so ˹forbidden˺; if on what the womb may contain, then both genders are prohibited. So, on what basis are such specifications made? (the interrogative is meant as a repudiation).
القرآن:٦:١٤٣ –

ثَمَانِيَةَ أَزْوَاجٍ ۖ مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ  

{ثمانية أزواج} أصناف بدل من حمولة وفرشا {من الضأن} زوجين {اثنين} ذكر وأنثى {ومن المعَز} بالفتح والسكون {اثنين قل} يا محمد لمن حرم ذكور الأنعام تارة وإناثها أخرى ونسب ذلك إلى الله {آلذكرين} من الضأن والمعز {حرم} الله عليكم {أم الأنثيين} منهما {أما اشتملت عليه أرحام الأنثيين} ذكرا كان أو أنثى {نَبِّئوني بعلم} عن كيفية تحريم ذلك {إن كنتم صادقين} فيه المعنى من أين جاء التحريم؟ فإن كان من قبل الذكورة فجميع الذكور حرام أو الأنوثة فجميع الإناث، أو اشتمال الرحم فالزوجان، فمن أين التخصيص؟ والإستفهام للإنكار.
quran:6:144 –

And of the camels, two and of the cattle, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie about Allah to mislead the people by ˹something˺ other than knowledge? Indeed, Allah does not guide the wrongdoing people."  

And of the camels two and of the oxen two. Say: ‘Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Or were you witnesses, present, when God charged you with this?, prohibition, such that you use it to support your claims? Nay! You speak lies in this ˹matter˺. Then who, that is, none, does greater evil than he who invents a lie against God, in this matter, that he may lead mankind astray without any knowledge? Truly God does not guide evildoing folk’.
القرآن:٦:١٤٤ –

وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ  

{ومن الإبل اثنين ومن البقر اثنين قل آلذكرين حرم أم الأنثيين أما اشتملت عليه أرحام الأنثيين أم} بل {كنتم شهداء} حضورا {إذ وصَّاكم الله بهذا} التحريم فاعتمدتم ذلك! لا بل أنتم كاذبون فيه {فمن} أي لا أحد {أظلم ممن افترى على الله كذبا} بذلك {لُيضل الناس بغير علم إن الله لا يهدي القوم الظالمين}.
quran:6:145 –

Say, "I do not find within that which was revealed to me ˹anything˺ forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be ˹that slaughtered in˺ disobedience, dedicated to other than Allah. But whoever is forced ˹by necessity˺, neither desiring ˹it˺ nor transgressing ˹its limit˺, then indeed, your Lord is Forgiving and Merciful."  

Say: ‘I do not find, in what is revealed to me, anything forbidden to him who eats thereof except it be (read yakūn or takūn) carrion (maytatan; or if read maytatun, then with the form yakūn, ‘it be’, preceding it) or blood poured forth, flowing, as opposed to ˹the case of˺ a liver or a spleen; or the flesh of swine — that indeed is an abomination, forbidden, or, except it be, a wicked thing that has been hallowed to other than God, that is to say, it has been slaughtered in the name of someone else. But whoever is constrained, to do any of what has been mentioned, and he consumes it, neither coveting nor transgressing, then surely your Lord is Forgiving, to him for what he has consumed, Merciful’, towards him. To these ˹prohibited things˺ the Sunna adds all beasts of prey with canine teeth and birds ˹of prey˺ with talons.
القرآن:٦:١٤٥ –

قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ  

{قل لا أجد فيما أوحي إليَّ} شيئا {محرَّما على طاعم يطعمه إلا أن يكون} بالياء والتاء {ميتة} بالنصب وفي قراءة بالرفع مع التحتانية {أو دما مسفوحا} سائلا بخلاف غيره كالكبد والطحال {أو لحم خنزير فإنه رجس} حرام {أو} إلا أن يكون {فسقا أهل لغير الله به} أي ذبح على اسم غيره {فمن اضطرَّ} إلى شيء مما ذكر فأكله {غير باغ ولا عاد فإن ربَّك غفور} له ما أكل {رحيم} به ويلحق بما ذكر بالسنة كل ذي ناب من السباع ومخلب من الطير.
quran:6:146 –

And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone. ˹By˺ that We repaid them for their injustice. And indeed, We are truthful.  

And to those of Jewry, that is, the Jews, We forbade every beast with hoof, that is, ˹every animal˺ which does not have divided toes, such as camels and ostriches; and of oxen and sheep We forbade them the fat of them, the thin fat lining the stomach and the fat of the kidneys, save what their backs carry, that is, what ˹fat˺ is attached to it, or, what is carried by, their entrails, their intestines (hawāyā is the plural of hāwiyā’ or hāwiya), or what is mingled with bone, thereof, which is the fat of the rump: these were lawful for them; that, prohibition, We requited them, with, for their insolence, on account of their wrongdoing, as already mentioned in sūrat al-Nisā’ ˹Q. 4:160˺; verily We are truthful, in ˹recounting˺ Our tidings and Our appointed times.
القرآن:٦:١٤٦ –

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ ۖ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ  

{وعلى الذين هادوا} أي اليهود {حرَّمنا كل ذي ظفر} وهو ما لم تفرق أصابعه كالإبل والنعام {ومن البقر والغنم حرمنا عليهم شحومهما} الثروب وشحم الكلي {إلا ما حملت ظهورهما} أي ما علق بها منه {أو} حملته {الحوايا} الأمعاء جمع حاوياء أو حاوية {أو ما اختلط بعظم} منه وهو شحم الإلية فإنه أحل لهم {ذلك} التحريم {جزيناهم} به {ببغيهم} بسبب ظلمهم بما سبق في سورة النساء {وإنا لصادقون} في أخبارنا ومواعيدنا.
quran:6:147 –

So if they deny you, ˹O Muhammad˺, say, "Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals."  

So, if they deny you, with regard to what you have brought, then say, to them: ‘Your Lord has all-embracing mercy, for He does not hasten ˹to bring about˺ your punishment — herein is a gentle summoning of them to the faith; and His might, His chastisement, when it comes, will never be driven back from the sinning folk’.
القرآن:٦:١٤٧ –

فَإِنْ كَذَّبُوكَ فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ  

{فإن كذَّبوك} فيما جئت به {فقل} لهم {ربكم ذو رحمة واسعة} حيث لم يعاجلكم بالعقوبة وفيه تلطف بدعائهم إلى الإيمان {ولا يُرد بأسه} عذابه إذا جاء {عن القوم المجرمين}.
quran:6:148 –

Those who associated with Allah will say, "If Allah had willed, we would not have associated ˹anything˺ and neither would our fathers, nor would we have prohibited anything." Likewise did those before deny until they tasted Our punishment. Say, "Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying."  

The idolaters will say, ‘Had God willed, we would not have been idolaters, neither, we ˹nor˺, our fathers, nor would we have forbidden anything’, in other words, our idolatry and our forbidding ˹of things˺ are by His will, and so He must be satisfied with it. God, exalted be He, says: So, in the same way that these have lied, those who were before them gave the lie, to their prophets, until they tasted Our might, Our chastisement. Say: ‘Have you any knowledge, that God is satisfied with this, such that you can adduce for us?, that is, you have no such knowledge. You follow only supposition, in this ˹matter˺, merely guessing’, telling lies therein.
القرآن:٦:١٤٨ –

سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ  

{سيقول الذين أشركوا لو شاء الله ما أشركنا} نحن {ولا آباؤنا ولا حرَّمنا من شيء} فإشراكنا وتحريمنا بمشيئته فهو راض به قال تعالى: {كذلك} كما كذب هؤلاء {كذَّب الذين من قبلهم} رسلهم {حتى ذاقوا بأسنا} عذابنا {قل هل عندكم من علم} بأن الله راضى بذلك {فتخرجوه لنا} أي لا علم عندكم {إن} ما {تتَّبعون} في ذلك {إلا الظن وإن} ما {أنتم إلا تخرصون} تكذبون فيه.
quran:6:149 –

Say, "With Allah is the far-reaching argument. If He had willed, He would have guided you all."  

Say, if you have no definitive argument, then: ‘To God belongs the conclusive argument, the perfect ˹one˺, for had He willed, to guide you, He could have guided all of you’.
القرآن:٦:١٤٩ –

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ  

{قل} إن لم يكن لكم حجة {فللَّه الحجة البالغة} التامة {فلو شاء} هدايتكم {لهداكم أجمعين}.
quran:6:150 –

Say, ˹O Muhammad˺, "Bring forward your witnesses who will testify that Allah has prohibited this." And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate ˹others˺ with their Lord.  

Say: ‘Come, bring forth, your witnesses, those who can testify that God has forbidden this’, which you have forbidden. Then if they testify, do not bear witness with them; and do not follow the whims of those who deny Our signs, those who do not believe in the Hereafter and ascribe equals to their Lord, associating others ˹with Him˺.
القرآن:٦:١٥٠ –

قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا ۖ فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ ۚ وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ  

{قل هلمَّ} أحضروا {شهداءكم الذين يشهدون أن الله حرَّم هذا} الذي حرمتموه {فإن شهدوا فلا تشهد معهم ولا تتبع أهواء الذين كذبوا بآياتنا والذين لا يؤمنون بالآخرة وهم بربهم يعدلون} يشركون.