Surah Al-An’am Ayat 149 in Arabic Text
Here you can read various translations of verse 149
Say, “With Allah is the far-reaching argument. If He had willed, He would have guided you all.”
Say: “With Allah is the argument that reaches home: if it had been His will, He could indeed have guided you all.”
‘Then say to them: ‘(As against your argument) Allah’s is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.
Say: “With Allah is the perfect proof and argument, (i.e. the Oneness of Allah, the sending of His Messengers and His Holy Books, etc. to mankind), had He so willed, He would indeed have guided you all.”
Say – For Allah’s is the final argument – Had He willed He could indeed have guided all of you.
Say, “So to Allah is the consummately proclaimed argument; then, if He had (so) decided, He would indeed have guided you altogether.”
Say, ‘The conclusive argument belongs to God alone. Had He so willed He would have guided you all.’
Quran 6 Verse 149 Explanation
For those looking for commentary to help with the understanding of Surah Al-An’am ayat 149, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(6:149) ‘Then say to them: ‘(As against your argument) Allah’s is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.
125. This provides a complete refutation of their apology. In order to appreciate it fully, careful analysis is required. In the first place they are told that citing God’s will to justify one’s errors and misdeeds, and making it a pretext for refusing to accept true guidance was the practice of the evil-doers before them. But they should remember that this had led to their ruin and they themselves were witnesses to the evil consequences of deviation from the Truth.
Furthermore, it is being clarified that the plea of the unbelievers that the only reason for their error was that God had not willed that they be guided to the Truth, is based on fancy and conjecture rather than on sound knowledge. They refer to God’s will without understanding the relationship between God’s will and man’s action. They entertain the misconception that if a man commits theft under the will of God, that does not mean that he will not be reckoned a criminal. For the fact is that whichever path a man chooses, be it that of gratitude or ungratitude to God of guidance or error, obedience or disobedience, God will open that path for him, and thereafter God will permit and enable him within the framework of His universal scheme, and to the extent that He deems fit – to do whatever he chooses to do whether it is right or wrong.
If their forefathers had been enabled by God’s will to associate others with Him in His divinity and prohibit clean things, that did not mean that they were not answerable for their misdeeds. On the contrary, everyone will be held responsible for choosing false ways, for having a false intent, and for having striven for false ends.
The crucial point is succinctly made at the end in the words: ‘Then say to- them, (As against your argument) Allah’s is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.’ The argument which they put forward, viz. ‘If Allah had willed, neither we nor our forefathers could have associated others with Allah in His divinity’, does not embody the whole truth. The whole truth is that ‘had He willed, He would have guided you all to the Truth’. In other words, they were not prepared to take the Straight Way of their own choice and volition. As it was not God’s intent to create them with inherent right guidance like the angels, they would be allowed to persist in the error they had chosen for themselves.
The tafsir of Surah Al-Anam verse 149 by Ibn Kathir is unavailable here.
Please refer to Surah Anam ayat 148 which provides the complete commentary from verse 148 through 150.
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