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Sura 6. Al-An'am Section 11 (Y. Ali Translation)
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91. No just estimate of Allah do they make when they say: "Nothing doth
Allah send down to man (by way of revelation)": Say: "Who then sent down
the Book which Moses brought? a light and guidance to man: but ye make it
into (separate) sheets for show while ye conceal much (of its contents):
therein were ye taught that which ye knew not neither ye nor your fathers."
Say: "Allah (sent it down)": then leave them to plunge in vain discourse
and trifling.
92. And this is a Book which We have revealed bringing blessings and
confirming (the revelations) which came before it: that thou mayest warn
the Mother of Cities and all around her. Those who believe in the
Hereafter believe in this (Book) and they are constant in guarding their
prayers.
93. Who can be more wicked than one who inventeth a lie against Allah or
saith "I have received inspiration" when he hath received none or (again)
who saith "I can reveal the like of what Allah hath revealed?" If thou
couldst but see how the wicked (do fare) in the flood of confusion at
death! the angels stretch forth their hands (saying) "Yield up your souls.
This day shall ye receive your reward a penalty of shame for that ye used
to tell lies against Allah and scornfully to reject of His Signs!"
94. "And behold! ye come to Us bare and alone as We created you for the
first time: Ye have left behind you all (the favors) which We bestowed on
you: We see not with you your intercessors whom ye thought to be partners
in your affairs: so now all relations between you have been cut off and
your (pet) fancies have left you in the lurch!"
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Sura 6. Al-An'am Section 11 (Y. Ali Commentary)
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91: c. 909. Qadara: to weight, judge, or estimate the value or capacity of
anything; to have power so to do. Cf. Qadir in iv. 149 and n. 655. The Jews
who denied the inspiration of Muhammad had a good answer in their own books
about the inspiration of Moses. To those who do not believe in Moses, the
answer is more general: is it a just estimate of God to think either that
He has not the power or the will to guide mankind, seeing that He is
Omnipotent and the Source of all good? If you say that guidance comes, not
through an inspired book or man, but through our general intelligence, we
point to the spiritual ignorance of "you and your ancestors" the sad
spiritual darkness of men and nations high in the intellectual scale.
c. 910. Cf. v. 47 and n. 750, and v. 49. In those passages Guidance (in
practical conduct) is put before Light (or spiritual insight), as they
refer to ordinary or average men. Here Light (or spiritual insight) is put
first as the question is: does God send inspiration?
c. 911. The Message to Moses had unity: it was one Book. The present Old
Testament is a collection of odd books ("sheets") of various kinds: see
Appendix II. end of S. v. In this way you can make a show, but there is no
unity, and much of the spirit is lost or concealed or overlaid. The same
applies to the New Testament: see Appendix III, after Appendix II.
92: c. 912. Mubarak: blessed, as having received God's blessing; bringer of
blessings to others, as having been blessed by God. God's highest blessing
is the Guidance and Light which the Book brings to us, and which brings us
nearer to Him.
c. 913. Mother of Cities: Mecca, now the Qibla and Centre of Islam. If this
verse was (like the greater part of the Chapter) revealed in Mecca before
the Hijrat, and before Mecca was made the Qibla of Islam, Mecca was
nonetheless the Mother of Cities, being traditionally associated with
Abraham and with Adam and Eve (see ii. 125, and n. 217 to ii. 197). All
round Mecca: would mean, the whole world if we look upon Mecca as the centre.
c. 914. An earnest study of the Qur-an is true worship; so is Prayer, and
so are all deeds of goodness and charity.
93: c. 915. Yield up your souls: or "get your souls to come out of your
bodies." The wicked, we may suppose, are not anxious to part with the
material existence in their bodies for the "reward" which in irony is
stated to be there to welcome them.
94: c. 916. Some of the various ideas connected with "creation" are noted
in n. 120 to ii. 117. In the matter of creation of man there are various
processes. If his body was created out of clay, i.e. earthy matter, there
was an earlier preocess of the creation of such earthy matter. Here the
body is left behind, and the soul is being addressed. The soul underwent
various processes of fashioning and adapting to its various functions in
its various surroundings (xxxii. 7-9). But each individual soul, afer
release from the body, comes back as it was created, with nothing more than
it history, "the deeds which it has earned," which are really a part of it.
Any exterior things given to help in its development, "the favours which We
bestowed on you," it must necessarily leave behind, however it may have
been proud of them. These exterior things may be material things, e.g.
wealth, property, signs of power, influence and pride such as sons,
relatives, and friends, etc., or they may be intangible things, like
talents, intellect, social gifts, etc.
c. 917. The false ideas of intercessors, demi-gods, gods, saviours, etc.,
now vanish like unsubstantial visions, "leaving not a wrack behind." Now
the soul is face to face with reality. Its personal responsibility is
brought home to it.
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