Surah Al-An’am Ayat 55 in Arabic Text
Here you can read various translations of verse 55
And thus do We detail the verses, and [thus] the way of the criminals will become evident.
Thus do We explain the signs in detail: that the way of the sinners may be shown up.
Thus We clearly set forth Our signs so that the way of the wicked might become distinct.
And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that the way of the Mujrimun (criminals, polytheists, sinners), may become manifest.
Thus do We expound the revelations that the way of the unrighteous may be manifest.
And thus We expound the signs, and that the way of the criminals may become evident.
In this way We explain the revelations, so that the way for sinners may be made clear.
اسی طرح ہم آیات کی تفصیل کرتے رہتے ہیں اور تاکہ مجرمین کا طریقہ ﻇاہر ہوجائے
Quran 6 Verse 55 Explanation
For those looking for commentary to help with the understanding of Surah Al-An’am ayat 55, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(6:55) Thus We clearly set forth Our signs so that the way of the wicked might become distinct.
38. ‘And thus’ refers to the whole of the foregoing discussion, beginning with (Surah Al-Anam, ayat 37): ‘And they say: Why has no miraculous sign been sent down to him?’ The purpose of this remark is to stress that the persistence of some people in their denial of the Truth and in their disbelief, in spite of a host of unmistakably clear signs and arguments, was sufficient to prove beyond doubt that they were merely a bunch of criminals. If they persisted in error and transgression it was neither through any lack of strong arguments in support of the Truth nor, conversely, because of strong arguments in support of falsehood. The reason was rather that they had delilibrately chosen to fall into error and transgression.
55. And thus do We explain the Ayat in detail, that the way of the criminals, may become manifest. 56. Say: “I have been forbidden to worship those whom you invoke (worship) besides Allah.” Say: “I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided.” 57. Say: “I am on clear proof from my Lord, but you deny it. I do not have what you are hastily seeking (the torment). The decision is only for Allah, He declares the truth, and He is the best of judges.” 58. Say: “If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between you and I, but Allah knows best the wrongdoers.” 59. And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is on the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.
Allah says, just as We mentioned the clear signs that testify and direct to the path of guidance, all the while chastising useless arguments and defiance,
(And thus do We explain the Ayat in detail,) that is, whatever responsible adults need explained to them, in the affairs of life and religion,
(That the way of the criminals may become manifest.) so that the path of the criminals who defy the Prophets is apparent and clear. This Ayah was also said to mean, so that you, O Muhammad , are aware of the path of the criminals. Allah’s statement,
(Say: “I am on clear proof from my Lord…”) means: I have a clear understanding of the Law of Allah that He has revealed to me,
(but you deny it.) meaning, but you disbelieve in the truth that came to me from Allah.
(I do not have what you are hastily seeking) meaning, the torment,
(The decision is only for Allah,) for the ruling of this is with Allah. If He wills, He will punish you soon in response to your wish! If He wills, He will give you respite, out of His great wisdom. This is why Allah said,
(He declares the truth, and He is the best of judges.) and the best in reckoning between His servants. Allah’s statement,
(Say: “If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between you and I,”) means, if I have what you ask for, I will surely send down what you deserve of it,
(but Allah knows best the wrongdoers) Someone might ask about the meaning of this Ayah compared to the Hadith in the Two Sahihs, from `A’ishah, may Allah be pleased with her, that she said to the Messenger, “O Allah’s Messenger ! Have you encountered a day harder than the day (of the battle) of Uhud” The Prophet replied,
فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
(Your people have troubled me alot and the worst trouble was on the day of `Aqabah when I presented myself to Ibn `Abd Yalil bin `Abd Kulal, who did not respond to my call. So I departed, overwhelmed with severe sorrow, proceeded on and could not relax until I found myself at Qarn Ath-Tha`alib where I raised my head towards the sky to see a cloud unexpectedly shading me. I looked up and saw Jibril in it and he called me saying, `Indeed Allah has heard what you said to the people and what they have responded to you. Therefore, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.’ The Angel of the Mountains called and greeted me, and then said, `O Muhammad! verily, Allah has heard how your people responded to you and He has sent me to you so that you could order me to do what you wish. If you like, I will let Al-Akhshabayn (two mountains to the north and south of Makkah) fall on them.’ The Prophet said, No, but I hope that Allah will let them generate offspring who will worship Allah Alone, and will worship none besides Him.) This is the wording of Muslim. Tormenting the disbelievers of Quraysh was offered to the Prophet , but he chose patience and asked Allah for respite for them, so that Allah might let them generate offspring who will not associate anything with Him in worship. Therefore, how can we combine the meaning of this Hadith and the honorable Ayah,
(Say: “If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between you and I, but Allah knows best the wrongdoers.”) The answer to this question is, Allah knows the best, that the Ayah states that if the punishment that they asked for was in the Prophet’s hand at the time, he would have sent it on them as they asked. As for the Hadith, the disbelievers did not ask the Prophet to send the torment down on them. Rather, the angel responsible for the mountains offered him the choice to let the two mountains to the north and south of Makkah close in on the disbelievers and crush them. The Prophet did not wish that and asked for respite out of compassion for them.
Allah said next,
(And with Him are the keys of the Ghayb (all that is hidden), none knows them but He.) Al-Bukhari recorded that Salim bin `Abdullah said that his father said that the Messenger of Allah said,
(The keys of the Unseen are five and none except Allah knows them:
(Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware)”) ﴿31:34﴾. Allah’s statement,
(And He knows whatever there is on the land and in the sea;) means, Allah’s honored knowledge encompasses everything, including the creatures living in the sea and on land, and none of it, not even the weight of an atom on earth or in heaven, ever escapes His knowledge. Allah’s statement,
(not a leaf falls, but He knows it.) means, He knows the movements of everything including inanimate things. Therefore, what about His knowledge of the living creatures, especially, those whom the Divine laws have been imposed upon such as mankind and the Jinns In another Ayah, Allah said;
(Allah knows the fraud of the eyes, and all that the breasts conceal.) ﴿40:19﴾
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