Alhamdu lillaahil lazee khalaqas samaawaati wal arda wa ja'alaz zulumaati wannoor; summal lazeena kafaroo bi Rabbihim ya'diloon
Praise be Allah, Who created the heavens and the earth, and made the darkness and the light. Yet those who disbelieve hold [others] as equal, with their Lord.
Commentary of verse 6:1
The flawless order governing the heavens and earth proclaims unmistakably that their Creator can only be one God. Despite the universe's immense scale, everything functions in perfect harmony and unity. The Earth's precisely regulated orbit around the Sun, producing day and night, reveals a design beyond human grasp. Why, then, would the God who orchestrated such perfection need a partner or assistant? The very excellence of creation proves His absolute oneness and self-sufficiency. The universe itself testifies that its Lord requires no help in creation or in sustaining what He has made.
Huwal lazee khalaqakum min teenin summa qadaaa ajalanw wa ajalum musamman 'indahoo summa antum tamtaroon
He it is created you from clay, and then decreed a stated term [for you]. And there is in His presence another determined term; yet you doubt within yourselves!
Commentary of verses 6:2 to 6:4
This world is temporary, where sorrow mingles with joy and good coexists with evil. People struggle to imagine how the eternal Hereafter, free from all grief, could emerge from such a world. Yet the answer lies in their own existence. Humans are fashioned from earthly elements, yet possess unique abilities—hearing, speaking, thinking—none of which belong to the soil itself. Similarly, fragrant flowers and sweet fruits spring from mere earth. If life and consciousness arise from lifeless matter, why doubt that a more perfect world can follow this one? God's message about the Hereafter comes with clear signs: its harmony with natural order, unanswerable reasoning, the sincerity of His messenger, and its survival despite opposition. Still, people reject it because these signs appear through natural causes, leading them to demand direct proof—angels and God made visible. But such a demand misses the point: when God and His angels appear openly, it will mark the Day of Judgement, not a time for testing and preaching.
Wa Huwal laahu fissamaawaati wa fil ardi ya'lamu sirrakum wa jahrakum wa ya'lamu maa taksiboon
And He is Allah in the heavens and on earth. He knows what you hide, and what you reveal, and He knows the [recompense] which you earn [by your deeds].
Commentary of verses 6:2 to 6:4
This world is temporary, where sorrow mingles with joy and good coexists with evil. People struggle to imagine how the eternal Hereafter, free from all grief, could emerge from such a world. Yet the answer lies in their own existence. Humans are fashioned from earthly elements, yet possess unique abilities—hearing, speaking, thinking—none of which belong to the soil itself. Similarly, fragrant flowers and sweet fruits spring from mere earth. If life and consciousness arise from lifeless matter, why doubt that a more perfect world can follow this one? God's message about the Hereafter comes with clear signs: its harmony with natural order, unanswerable reasoning, the sincerity of His messenger, and its survival despite opposition. Still, people reject it because these signs appear through natural causes, leading them to demand direct proof—angels and God made visible. But such a demand misses the point: when God and His angels appear openly, it will mark the Day of Judgement, not a time for testing and preaching.
Wa maa taateehim min Aayatim min Aayaati Rabbihim illaa kaanoo 'anhaa mu'rideen
But never did a single one of the signs of their Lord reach them, but they turned away therefrom.
Commentary of verses 6:2 to 6:4
This world is temporary, where sorrow mingles with joy and good coexists with evil. People struggle to imagine how the eternal Hereafter, free from all grief, could emerge from such a world. Yet the answer lies in their own existence. Humans are fashioned from earthly elements, yet possess unique abilities—hearing, speaking, thinking—none of which belong to the soil itself. Similarly, fragrant flowers and sweet fruits spring from mere earth. If life and consciousness arise from lifeless matter, why doubt that a more perfect world can follow this one? God's message about the Hereafter comes with clear signs: its harmony with natural order, unanswerable reasoning, the sincerity of His messenger, and its survival despite opposition. Still, people reject it because these signs appear through natural causes, leading them to demand direct proof—angels and God made visible. But such a demand misses the point: when God and His angels appear openly, it will mark the Day of Judgement, not a time for testing and preaching.
And now they reject the truth when it reaches them: but soon shall they learn the reality of what they used to mock at.
Commentary of verses 6:5 to 6:6
Those who enjoy worldly success and see their own greatness reflected around them often fall into arrogance. They dismiss the messenger of Truth, considering him insignificant compared to their own achievements, and scoff at warnings that their wealth and status cannot save them from divine punishment. Their confidence blinds them even to historical lessons—nations before them, equally powerful and prosperous, were utterly destroyed when they defied God. Yet each generation repeats the same mistakes, ignoring the clear pattern of crime and punishment woven throughout history. Despite witnessing the rise and fall of peoples, they fail to heed the warning.
Alam yaraw kam ahlaknaa min qablihim min qarnim makkannaahum fil ardi maa lam numakkil lakum wa arsalnas samaaa'a 'alaihim midraaranw wa ja'alnal anhaara tajree min tahtihim fa ahlak naahum bizunoobihim wa anshaanaa mim ba'dihim qarnan aakhareen
See they not how many of those before them We did destroy?- generations We had established upon the earth, in strength such as We have not given to you - for whom We poured out rain from the skies in abundance, and gave [fertile] streams flowing beneath their [feet]: yet for their sins We destroyed them, and raised in their wake fresh generations [to succeed them].
Commentary of verses 6:5 to 6:6
Those who enjoy worldly success and see their own greatness reflected around them often fall into arrogance. They dismiss the messenger of Truth, considering him insignificant compared to their own achievements, and scoff at warnings that their wealth and status cannot save them from divine punishment. Their confidence blinds them even to historical lessons—nations before them, equally powerful and prosperous, were utterly destroyed when they defied God. Yet each generation repeats the same mistakes, ignoring the clear pattern of crime and punishment woven throughout history. Despite witnessing the rise and fall of peoples, they fail to heed the warning.
Wa law nazzalnaa 'alaika Kitaaban fee qirtaasin falamasoohu bi aideehim laqaalal lazeena kafarooo in haazaaa illaa sihrum mubeen
If We had sent to you a written [message] on parchment, so that they could touch it with their hands, the Disbelievers would have been sure to say: "This is nothing but obvious magic!"
Commentary of verses 6:7 to 6:9
People go astray in this world because they enjoy complete freedom to reject the Truth and rationalise their denial. This is the nature of worldly trial. When God's messenger appears as an ordinary man, they dismiss him as merely charismatic rather than divinely appointed. If a miraculous book descended from the sky, they would call it magic. When asked why angels do not accompany the Prophet as proof, the answer is clear: this world is a test, and tests require uncertainty. If God and His angels appeared openly, there would be no room for faith or denial—only undeniable reality. At that point, the time for preaching would be over. In this world, people judge messengers by outward appearance rather than the weight of their message. Seeing an ordinary man claiming extraordinary status, they reject him without truly considering what he brings.
Wa qaaloo law laaa unzila alaihi malakunw wa law anzalna malakal laqudiyal amru summa laa yunzaroon
They say: "Why is not an angel sent down to him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted them.
Commentary of verses 6:7 to 6:9
People go astray in this world because they enjoy complete freedom to reject the Truth and rationalise their denial. This is the nature of worldly trial. When God's messenger appears as an ordinary man, they dismiss him as merely charismatic rather than divinely appointed. If a miraculous book descended from the sky, they would call it magic. When asked why angels do not accompany the Prophet as proof, the answer is clear: this world is a test, and tests require uncertainty. If God and His angels appeared openly, there would be no room for faith or denial—only undeniable reality. At that point, the time for preaching would be over. In this world, people judge messengers by outward appearance rather than the weight of their message. Seeing an ordinary man claiming extraordinary status, they reject him without truly considering what he brings.
Wa law ja'alnaahu malakal laja'alnaahu rajulanw wa lalabasnaa 'alaihim maa yalbisoon
If We had made it an angel, We should have sent him as a man, and We should certainly have caused them confusion in a matter which they have already covered with confusion.
Commentary of verses 6:7 to 6:9
People go astray in this world because they enjoy complete freedom to reject the Truth and rationalise their denial. This is the nature of worldly trial. When God's messenger appears as an ordinary man, they dismiss him as merely charismatic rather than divinely appointed. If a miraculous book descended from the sky, they would call it magic. When asked why angels do not accompany the Prophet as proof, the answer is clear: this world is a test, and tests require uncertainty. If God and His angels appeared openly, there would be no room for faith or denial—only undeniable reality. At that point, the time for preaching would be over. In this world, people judge messengers by outward appearance rather than the weight of their message. Seeing an ordinary man claiming extraordinary status, they reject him without truly considering what he brings.
Wa laqadis tuhzi'a bi-Rusulim min qablika fahaaqa billazeena sakhiroo minhum maa kaanoo bihee yastahzi'oon
Mocked were [many] messengers before you; but their scoffers were hemmed in by the thing that they mocked.
Commentary of verses 6:10 to 6:13
Conveying God's message in this world is no easy task. The Almighty has allowed truth to be cloaked in uncertainty, so that people may find both reasons to reject and reasons to accept it. The real challenge is to pierce through this veil and reach true conviction. Faith without physical proof is the ultimate test—once the unseen becomes visible, belief loses its worth.
Why do people deny clear truths, oppress the weak, and behave so unjustly? Is there no higher power to stop them? Does God rule the heavens but not the earth? Far from it. The Lord of all creation governs not only the stars but also humanity, which labours by day and rests by night. His mercy fills the universe, including our world. The difference is that for the rest of creation, divine grace is immediately visible. For humankind, the fullness of His justice and mercy will only be revealed on the Day of Judgement.
Say: "Travel through the earth and see what was the end of those who rejected Truth."
Commentary of verses 6:10 to 6:13
Conveying God's message in this world is no easy task. The Almighty has allowed truth to be cloaked in uncertainty, so that people may find both reasons to reject and reasons to accept it. The real challenge is to pierce through this veil and reach true conviction. Faith without physical proof is the ultimate test—once the unseen becomes visible, belief loses its worth.
Why do people deny clear truths, oppress the weak, and behave so unjustly? Is there no higher power to stop them? Does God rule the heavens but not the earth? Far from it. The Lord of all creation governs not only the stars but also humanity, which labours by day and rests by night. His mercy fills the universe, including our world. The difference is that for the rest of creation, divine grace is immediately visible. For humankind, the fullness of His justice and mercy will only be revealed on the Day of Judgement.
Say: "To whom belongs all that is in the heavens and on earth?" Say: "To Allah. He has inscribed for Himself [the rule of] Mercy. That He will gather you together for the Day of Judgement, there is no doubt whatever. It is they who have lost their own souls, that will not believe.
Commentary of verses 6:10 to 6:13
Conveying God's message in this world is no easy task. The Almighty has allowed truth to be cloaked in uncertainty, so that people may find both reasons to reject and reasons to accept it. The real challenge is to pierce through this veil and reach true conviction. Faith without physical proof is the ultimate test—once the unseen becomes visible, belief loses its worth.
Why do people deny clear truths, oppress the weak, and behave so unjustly? Is there no higher power to stop them? Does God rule the heavens but not the earth? Far from it. The Lord of all creation governs not only the stars but also humanity, which labours by day and rests by night. His mercy fills the universe, including our world. The difference is that for the rest of creation, divine grace is immediately visible. For humankind, the fullness of His justice and mercy will only be revealed on the Day of Judgement.
Wa lahoo maa sakana fillaili wannahaar; wa Huwas Samee'ul Aleem
To him belongs all that dwells [or lurks] in the night and the day. For he is the one who hears and knows all things."
Commentary of verses 6:10 to 6:13
Conveying God's message in this world is no easy task. The Almighty has allowed truth to be cloaked in uncertainty, so that people may find both reasons to reject and reasons to accept it. The real challenge is to pierce through this veil and reach true conviction. Faith without physical proof is the ultimate test—once the unseen becomes visible, belief loses its worth.
Why do people deny clear truths, oppress the weak, and behave so unjustly? Is there no higher power to stop them? Does God rule the heavens but not the earth? Far from it. The Lord of all creation governs not only the stars but also humanity, which labours by day and rests by night. His mercy fills the universe, including our world. The difference is that for the rest of creation, divine grace is immediately visible. For humankind, the fullness of His justice and mercy will only be revealed on the Day of Judgement.
Qul aghairal laahi attakhizu waliyyan faatiris samaawaati wal ardi wa Huwa yut'imu wa laa yut'am; qul inneee umirtu an akoona awwala man salama wa laa takoonanna minal mushrikeen
Say: "Shall I take for my protector any other than Allah, the Maker of the heavens and the earth? And He it is that feeds but is not fed." Say: "Rather! but I am commanded to be the first of those who bow to Allah [in Islam], and be not you of the company of those who join gods with Allah."
Commentary of verses 6:14 to 6:16
Human beings possess free will, which is why sincere worship is expected of them. Those who misuse this gift and fail to fulfil their purpose are undeserving of God's rewards. After this life of trial, everyone will be gathered in a new world, where the Almighty will govern directly and judge with perfect fairness. On that Day, those who acknowledged reality and submitted to God will triumph, while the arrogant and stubborn will lose everything.
People often base their pride on worldly supports, but these hold no real power in the universe. True power belongs to God alone. Everything depends on Him, and He depends on nothing. Therefore, only those who sought the right foundation in this life—who lived with sincere faith—will succeed in the Hereafter. Wisdom lies in accepting God's plan and preparing oneself accordingly, not in creating one's own standards and rejecting what doesn't fit them. Those who do so will find only ruin.
Qul inneee akhaafu in 'asaitu Rabbee 'azaaba Yawmin 'Azeem
Say: "I would, if I disobeyed my Lord, indeed have fear of the punishment of a Mighty Day.
Commentary of verse 6:15
True wisdom is found in accepting God's plan and aligning one's life with it. It is foolish to create personal standards and judge everything by them, accepting only what conforms and rejecting what doesn't. Such an approach leads only to loss in this world. To reach our true goal, we must follow the path laid down by the Creator, not depart from it.
Mai yusraf 'anhu Yawma'izin faqad rahimah; wa zaalikal fawzul mubeen
"On that day, if the punishment is averted from any, it is due to Allah's mercy; And that would be [Salvation], the obvious fulfilment of all desire.
Commentary of verse 6:16
Abu Dharr al-Ghifari once attended a lengthy gathering with the Prophet Muhammad (pbuh). The Prophet asked him whether he had prayed, and when he said no, the Prophet told him to pray two units and return. Later, the Prophet asked if he had sought God's protection from the devils among humans and jinn. Abu Dharr expressed surprise that devils existed among humans too. The Prophet confirmed that such human devils are worse than those among the jinn.
These 'human devils' are people who have gained respect and influence through false religion, and will go to any lengths to undermine the truth. When truth is proclaimed clearly, they feel exposed. Instead of accepting it, they cling to their positions and attack the messenger with baseless accusations, often expressed so eloquently that many are swayed. Such deception will persist until the Last Day. Only those who fear the Hereafter remain serious and sincere enough to see through the falsehood.
Wa iny-yamsaskal laahu bidurrin falaaa kaashifa lahoo illaa Huwa wa iny-yamsaska bikhairin fa Huwa 'alaa kulli shai'in Qadeer
"If Allah touch you with affliction, none can remove it but He; if He touch you with happiness, He is over all things competent.
Commentary of verse 6:17
A preacher of truth may use clear reasoning to present God's message, but so too can opponents of truth use beautiful words to undermine it. Both truthful and deceitful arguments can sound equally convincing. This creates a trial for people: they must distinguish between genuine and false reasoning, then accept what is true and reject what is baseless. This challenge will remain until the Day of Judgement.
The 'devils' among humans misuse their intellect to deceive others, but only those indifferent to the Hereafter fall prey to such trickery. Concern for the next life makes a person earnest, and reality cannot remain hidden from one who sincerely seeks God. However, those who care nothing for the Hereafter are careless about truth and thus fail to tell the difference between sound argument and empty sophistry.
Wa Huwal gaahiru fawqa 'ibaadih; wa Huwal Hakeemul Khabeer
"He is the irresistible, [watching] from above over His worshippers; and He is the Wise, acquainted with all things."
Commentary of verses 6:17 to 6:18
The universe before us is so interconnected that no event can occur without the cooperation of countless universal factors. No human being controls these forces—only God does. In such a system, even the smallest event requires divine coordination. Human beings possess only their will; the actual unfolding of events is entirely in God's hands.
Whether blessings or afflictions come our way, both are by God's decree. It is therefore utter foolishness to think we can save or destroy others, or to place our hopes or fears in anyone except the Almighty. All power and control belong to Him alone.
Qul ayyu shai'in akbaru shahaadatan qulil laahu shaheedum bainee wa bainakum; wa oohiya ilaiya haazal Qur'aanu li unzirakum bihee wa mam balagh; a'innakum latashhadoona anna ma'al laahi aalihatan ukhraa; qul laaa ashhad; qul innamaa Huwa Ilaahunw Waahidunw wa innanee baree'um mimmaa tushrikoon
Say: "What thing is most weighty in evidence?" Say: "Allah is witness between me and you; This Qur'an has been revealed to me by inspiration, that I may warn you and all whom it reaches.
Can you possibly bear witness that besides Allah there is another Allah?" Say: "Rather! I cannot bear witness!" Say: "But in truth He is the one Allah, and I truly am innocent of [your blasphemy of] joining others with Him."
Commentary of verse 6:19
A fundamental error people make is projecting human limitations onto God. Because humans cannot be in two places simultaneously, some imagine God is similarly confined to a particular location. Yet God is everywhere at once.
Though Muslims face a prescribed direction during worship, this is merely an organisational requirement for prayer, not an indication that God exists in only one direction. Similarly, attributing offspring to God stems from this same misunderstanding. Only those with needs and limitations require children, but God is complete, perfect, and free from all deficiencies.
These mistaken beliefs about God's nature do not come from divine revelation—they are human inventions born from imagining the Creator in terms of His creation.
Those to whom We have given the Book know this as they know their own sons. Those who have lost their own souls refuse therefore to believe.
Commentary of verses 6:20 to 6:24
Reality is deeply familiar to us—it is written into our very nature and speaks silently throughout creation. This was especially true for the Jews and Christians, whose scriptures and prophets had foretold the coming of the final Prophet and the Quran. Recognising this should have been as obvious as knowing their own children.
Yet people still reject the truth. Why? Because acceptance comes at a cost: one must give up status, step out of conformity, and sacrifice immediate gains. Unwilling to make these sacrifices, many choose instant advantage over eternal benefit. They convince themselves they are right by finding justifications that suit their interests and twisting the truth to fit their narrative.
When people centre their lives on anything other than God, those things take on a false grandeur. They delude themselves into thinking they have a solid foundation. But on the Day of Judgement, when all pretences are stripped away, they will see that every support except God's was utterly hollow. They will contradict their own claims and become witnesses against themselves. The false edifice they built will crumble so completely it will seem never to have existed.
Wa man azlamu mim manif tara 'alal laahi kaziban aw kazzaba bi Aayaatih; innahoo laa yuflihuz zaalimoon
Who does more wrong than he who invents a lie against Allah or rejects His signs? But indeed the wrongdoers never shall be successful.
Commentary of verses 6:20 to 6:24
Reality is deeply familiar to us—it is written into our very nature and speaks silently throughout creation. This was especially true for the Jews and Christians, whose scriptures and prophets had foretold the coming of the final Prophet and the Quran. Recognising this should have been as obvious as knowing their own children.
Yet people still reject the truth. Why? Because acceptance comes at a cost: one must give up status, step out of conformity, and sacrifice immediate gains. Unwilling to make these sacrifices, many choose instant advantage over eternal benefit. They convince themselves they are right by finding justifications that suit their interests and twisting the truth to fit their narrative.
When people centre their lives on anything other than God, those things take on a false grandeur. They delude themselves into thinking they have a solid foundation. But on the Day of Judgement, when all pretences are stripped away, they will see that every support except God's was utterly hollow. They will contradict their own claims and become witnesses against themselves. The false edifice they built will crumble so completely it will seem never to have existed.
Wa yawma nahshuruhum jamee'an summa naqoolu lillazeena ashrakooo ayna shurakaaa' ukumul lazeena kuntum taz'umoon
One day shall We gather them all together: We shall say to those who ascribed partners [to Us]: "Where are the partners whom you [invented and] talked about?"
Commentary of verses 6:20 to 6:24
Reality is deeply familiar to us—it is written into our very nature and speaks silently throughout creation. This was especially true for the Jews and Christians, whose scriptures and prophets had foretold the coming of the final Prophet and the Quran. Recognising this should have been as obvious as knowing their own children.
Yet people still reject the truth. Why? Because acceptance comes at a cost: one must give up status, step out of conformity, and sacrifice immediate gains. Unwilling to make these sacrifices, many choose instant advantage over eternal benefit. They convince themselves they are right by finding justifications that suit their interests and twisting the truth to fit their narrative.
When people centre their lives on anything other than God, those things take on a false grandeur. They delude themselves into thinking they have a solid foundation. But on the Day of Judgement, when all pretences are stripped away, they will see that every support except God's was utterly hollow. They will contradict their own claims and become witnesses against themselves. The false edifice they built will crumble so completely it will seem never to have existed.
Summa lam takun fitnatuhum illaaa an qaaloo wallaahi Rabbinaa maa kunnaa mushrikeen
There will then be [left] no subterfuge for them but to say: "By Allah our Lord, we were not those who joined gods with Allah."
Commentary of verses 6:20 to 6:24
Reality is deeply familiar to us—it is written into our very nature and speaks silently throughout creation. This was especially true for the Jews and Christians, whose scriptures and prophets had foretold the coming of the final Prophet and the Quran. Recognising this should have been as obvious as knowing their own children.
Yet people still reject the truth. Why? Because acceptance comes at a cost: one must give up status, step out of conformity, and sacrifice immediate gains. Unwilling to make these sacrifices, many choose instant advantage over eternal benefit. They convince themselves they are right by finding justifications that suit their interests and twisting the truth to fit their narrative.
When people centre their lives on anything other than God, those things take on a false grandeur. They delude themselves into thinking they have a solid foundation. But on the Day of Judgement, when all pretences are stripped away, they will see that every support except God's was utterly hollow. They will contradict their own claims and become witnesses against themselves. The false edifice they built will crumble so completely it will seem never to have existed.
Unzur kaifa kazaboo 'alaaa anfusihim, wa dalla 'anhum maa kaanoo yaftaroon
And [mention]! how they lie against their own souls! But the [lie] which they invented will leave them in the lurch.
Commentary of verses 6:20 to 6:24
Reality is deeply familiar to us—it is written into our very nature and speaks silently throughout creation. This was especially true for the Jews and Christians, whose scriptures and prophets had foretold the coming of the final Prophet and the Quran. Recognising this should have been as obvious as knowing their own children.
Yet people still reject the truth. Why? Because acceptance comes at a cost: one must give up status, step out of conformity, and sacrifice immediate gains. Unwilling to make these sacrifices, many choose instant advantage over eternal benefit. They convince themselves they are right by finding justifications that suit their interests and twisting the truth to fit their narrative.
When people centre their lives on anything other than God, those things take on a false grandeur. They delude themselves into thinking they have a solid foundation. But on the Day of Judgement, when all pretences are stripped away, they will see that every support except God's was utterly hollow. They will contradict their own claims and become witnesses against themselves. The false edifice they built will crumble so completely it will seem never to have existed.
Wa minhum mai yastami'u ilaika wa ja'alnaa 'alaa quloobihim akinnatan ai yafqahoohu wa feee aazaanihim waqraa; wa ai yaraw kulla Aayatil laa yu'minoo bihaa; hattaaa izaa jaaa'oka yujaadiloonaka yaqoolul lazeena kafaroo in haazaa illaaa asaateerul awwaleen
Of them there are some who [pretend to] listen to you; but We have thrown veils on their hearts, So they understand it not, and deafness in their ears; if they saw every one of the signs, not they will believe in them; in so much that when they come to you, they [but] dispute with you;
the Disbelievers say: "These are nothing but tales of the ancients."
Commentary of verses 6:25 to 6:26
In this life of trial, people can always find excuses to justify their choices. Some appear to listen to God's message, but if they begin with prejudice, the truth never reaches their hearts. They build mental barriers, and even after religious duties are clearly explained, they fail to grasp them. Arguments, however clear, fall flat because their intention is to dispute, not to seek guidance.
They have no interest in truly hearing or understanding anything of moral significance. Consequently, the deeper meaning of spiritual matters never enters their awareness. Instead, they are quick to twist religious truths and present them in a distorted way. Sound reasoning has no effect on them. In every ethical question, they hunt for facts they can manipulate, deluding themselves and others into thinking they are on the right path.
Wa hum yanhawna 'anhu wa yan'awna 'anhu wa iny yuhlikoona illaa anfusahum wa maa yash'uroon
Others they keep away from it, and themselves they keep away; but they only destroy their own souls, and they perceive it not.
Commentary of verses 6:25 to 6:26
In this life of trial, people can always find excuses to justify their choices. Some appear to listen to God's message, but if they begin with prejudice, the truth never reaches their hearts. They build mental barriers, and even after religious duties are clearly explained, they fail to grasp them. Arguments, however clear, fall flat because their intention is to dispute, not to seek guidance.
They have no interest in truly hearing or understanding anything of moral significance. Consequently, the deeper meaning of spiritual matters never enters their awareness. Instead, they are quick to twist religious truths and present them in a distorted way. Sound reasoning has no effect on them. In every ethical question, they hunt for facts they can manipulate, deluding themselves and others into thinking they are on the right path.
Wa law taraaa iz wauqifoo 'alan Naari faqaaloo yaa laitanaa nuraddu wa laa nukaz ziba bi Aayaati Rabbinaa wa nakoona minal mu'mineen
If you could but see when they are confronted with the Fire! They will say: "Would that we were but sent back! Then would we not reject the signs of our Lord, but would be amongst those who believe!"
Commentary of verses 6:27 to 6:28
Some people reject moral guidance no matter how clearly it is presented. In a world of trial, they twist arguments and dismiss truth as old news. Even when inwardly convinced, they find excuses to turn away. Their guilt is double: they deny the truth themselves and mislead others by distorting its meaning. Because they lose nothing materially by rejecting it, they live confidently, unafraid of consequences. But on the Day of Judgement, when faced with the Fire, their certainty crumbles. Suddenly they will accept the very principles they spent their lives denying—though by then it will be too late.
Bal badaa lahum maa kaanoo yukhfoona min qablu wa law ruddoo la'aadoo limaa nuhoo 'anhu wa innahum lakaaziboon
Yea, in their own [eyes] will become manifest what before they concealed. But if they were returned, they would certainly relapse to the things they were forbidden, for they are indeed liars.
Commentary of verses 6:27 to 6:28
Some people reject moral guidance no matter how clearly it is presented. In a world of trial, they twist arguments and dismiss truth as old news. Even when inwardly convinced, they find excuses to turn away. Their guilt is double: they deny the truth themselves and mislead others by distorting its meaning. Because they lose nothing materially by rejecting it, they live confidently, unafraid of consequences. But on the Day of Judgement, when faced with the Fire, their certainty crumbles. Suddenly they will accept the very principles they spent their lives denying—though by then it will be too late.
Wa qaalooo in hiya illaa hayaatunad dunyaa wa maa nahnu bimab'ooseen
And they [sometimes] say: "There is nothing except our life on this earth, and never shall we be raised up again."
Commentary of verse 6:29
Those who promote invented teachings in the name of religion become hostile to any voice calling people back to the truth. They see it as a challenge to their authority. So they seize on minor faults to discredit the message, mislead the public, and defame the messenger with baseless accusations. Yet such efforts only increase their own guilt and fail to harm the caller or the truth he carries. True righteousness lies in recognising the truth before it is adorned with worldly success. Accepting it only when it shines with power and prestige is not faith in truth, but worship of the world.
Wa law taraa iz wuqifoo 'alaa Rabbihim; qaala alaisa haazaa bilhaqq; qaaloo balaa wa Rabbinaa; qaala fazooqul 'azaaba bimaa kuntum takfuroon
If you could but see when they are confronted with their Lord! He will say: "Is not this the truth?" They will say: "Yea, by our Lord!" He will say: "Taste you then the punishment, because you disbelieved."
Commentary of verses 6:29 to 6:30
When someone denies the truth or follows selfish desires, it is because they do not live as though they will one day stand before their Lord and give account. People rely on their wealth, companions, and intelligence, imagining their position is permanent. Success deceives them into placing trust in things other than Allah, forgetting that everything they enjoy is a test, not a right.
This applies whether they openly deny the Hereafter or simply ignore it in practice. Yet none of the resources they depend on—sunlight, air, earth—were made by them. If these things do not belong to them, does not their Creator have a right over them? The very fact that we use this world makes it logical that we will one day answer for how we used it.
Qad khasiral lazeena kazzaboo biliqaaa'il laahi hattaaa izaa jaaa'at humus Saa'atu baghtan qaaloo yaa hasratanaa 'alaa maa farratnaa feehaa wa hum yahmiloona awzaarahum 'alaa zuhoorihim; alaa saaa'a ma yaziroon
Lost indeed are they who treat it as a falsehood that they must meet Allah, until on a sudden the hour is on them, and they say: "Ah! woe to us that we took no thought of it"; for they bear their burdens on their backs, and evil indeed are the burdens that they bear?
Commentary of verses 6:31 to 6:32
A life lived with awareness that the world belongs to Allah is a God-fearing life—a life of taqwa. A life lived without that awareness becomes one of sin, absorbed in passing pleasures and trivialities. The pleasure-seeking life lasts only briefly and ends with death. The God-fearing life, rooted in eternal principles, benefits a person both in this world and the next. In this life, people deny these realities. But when their freedom ends and they are called to account, they will be forced to accept them—though by then, acceptance will bring no benefit.
Wa mal hayaatud dunyaaa illaa la'ibunw wa lahwunw wa lad Daarul Aakhiratu kahyrul lillazeena yattaqoon; afalaa ta'qiloon
What is the life of this world but play and amusement? But best is the home in the hereafter, for those who are righteous. Will you not then understand?
Commentary of verses 6:31 to 6:32
A life lived with awareness that the world belongs to Allah is a God-fearing life—a life of taqwa. A life lived without that awareness becomes one of sin, absorbed in passing pleasures and trivialities. The pleasure-seeking life lasts only briefly and ends with death. The God-fearing life, rooted in eternal principles, benefits a person both in this world and the next. In this life, people deny these realities. But when their freedom ends and they are called to account, they will be forced to accept them—though by then, acceptance will bring no benefit.
Qad na'lamu innahoo layahzunukal lazee yaqooloona fa innahum laa yukazziboonaka wa laakinnaz zaalimeena bi Aayaatil laahi yajhadoon
We know indeed the grief which their words do cause you: It is not you they reject: it is the signs of Allah, which the wicked contemn.
Commentary of verses 6:33 to 6:36
Abu Jahl once told the Prophet, "We do not reject you, only what you have brought." The people of Makkah acknowledged his honesty, but would not admit that divine speech came from his lips—for that would raise him above them, and such recognition is the hardest to give. In this world, Allah does not appear directly but through signs and arguments. Rejecting those is rejecting Him. Yet compelling miracles would remove free will, and trial requires freedom.
The caller to truth should not be discouraged by lacking extraordinary powers. His patience is tested, as is the ability of his audience to see Allah's message in ordinary words and recognise His representative in someone like themselves. For those spiritually alive, the universe is full of signs. For those spiritually dead, only the terrors of the Day of Judgement will teach them.
Wa laqad kuzzibat Rusulum min qablika fasabaroo 'alaa maa kuzziboo wa oozoo hattaaa ataahum nasrunaa; wa laa mubaddila li Kalimaatil laah; wa laqad jaaa'aka min naba'il mursaleen
Rejected were the messengers before you: with patience and constancy they bore their rejection and their wrongs, until Our aid did reach them: there is none that can alter the words [and decrees] of Allah. Already have you received some account of those messengers.
Commentary of verses 6:33 to 6:36
Abu Jahl once told the Prophet, "We do not reject you, only what you have brought." The people of Makkah acknowledged his honesty, but would not admit that divine speech came from his lips—for that would raise him above them, and such recognition is the hardest to give. In this world, Allah does not appear directly but through signs and arguments. Rejecting those is rejecting Him. Yet compelling miracles would remove free will, and trial requires freedom.
The caller to truth should not be discouraged by lacking extraordinary powers. His patience is tested, as is the ability of his audience to see Allah's message in ordinary words and recognise His representative in someone like themselves. For those spiritually alive, the universe is full of signs. For those spiritually dead, only the terrors of the Day of Judgement will teach them.
Wa in kaana kabura 'alaika i'raaduhum fa inistata'ta an tabtaghiya nafaqan fil ardi aw sullaman fis samaaa'i fataa tiyahum bi Aayah; wa law shaaa'al laahu lajama'ahum 'alal hudaa; falaa takoonanna minal jaahileen
If their spurning is hard on your mind, yet if you wert able to seek a tunnel in the ground or a ladder to the skies and bring them a sign, (what good?). If it were Allah's will, He could gather them together to true guidance: so be not you amongst those who are swayed by ignorance [and impatience]!
Commentary of verses 6:33 to 6:36
Abu Jahl once told the Prophet, "We do not reject you, only what you have brought." The people of Makkah acknowledged his honesty, but would not admit that divine speech came from his lips—for that would raise him above them, and such recognition is the hardest to give. In this world, Allah does not appear directly but through signs and arguments. Rejecting those is rejecting Him. Yet compelling miracles would remove free will, and trial requires freedom.
The caller to truth should not be discouraged by lacking extraordinary powers. His patience is tested, as is the ability of his audience to see Allah's message in ordinary words and recognise His representative in someone like themselves. For those spiritually alive, the universe is full of signs. For those spiritually dead, only the terrors of the Day of Judgement will teach them.
Innamaa yastajeebul lazeena yasma'oon; walmawtaa yab'asuhumul laahu summa ilaihi yurja'oon
Those who listen [in truth], be sure, will accept: as to the dead, Allah will raise them up; then will they be turned to Him.
Commentary of verses 6:33 to 6:36
Abu Jahl once told the Prophet, "We do not reject you, only what you have brought." The people of Makkah acknowledged his honesty, but would not admit that divine speech came from his lips—for that would raise him above them, and such recognition is the hardest to give. In this world, Allah does not appear directly but through signs and arguments. Rejecting those is rejecting Him. Yet compelling miracles would remove free will, and trial requires freedom.
The caller to truth should not be discouraged by lacking extraordinary powers. His patience is tested, as is the ability of his audience to see Allah's message in ordinary words and recognise His representative in someone like themselves. For those spiritually alive, the universe is full of signs. For those spiritually dead, only the terrors of the Day of Judgement will teach them.
Wa qaaloo law laa nuzzila 'alaihi Aayatum mir Rabbih; qul innal laaha qaadirun 'alaaa ai yunazzila Aayatanw wa laakinna aksarahum laa ya'lamoon
They say: "Why is not a sign sent down to him from his Lord?" Say: "Allah has certainly power to send down a sign: but most of them understand not.
Commentary of verses 6:37 to 6:39
People ask why extraordinary signs do not accompany the Prophet. Allah has full power to send such signs, but the real issue is not signs—it is ignorance. Countless signs already surround us. If people learn nothing from these, what good will a new sign do? Animals on earth and birds in the sky are signs. What Allah requires of them, He requires of you. These creatures fulfil their purpose instinctively, yet humans refuse to follow divine guidance.
The question is not lack of signs, but spiritual blindness. Those inclined to accept truth do so without demanding miracles. Those unwilling will not be moved even surrounded by signs. On the Day of Judgement, they will see how the animal kingdom lived in harmony with Allah's plan, while humanity deviated from it. Animals seek food without greed or cruelty, but humans live with arrogance, unwilling to submit. Why then demand a miracle when living examples already testify to the truth?
Wa maa min daaabbatin fil ardi wa laa taaa'iriny yateeru bijanaahaihi illaaa umamun amsaalukum; maa farratnaa fil Kitaabi min shai'in summa ilaa Rabbihim yuhsharoon
There is not an animal [that lives] upon the earth, nor a being that flies on its wings, but [forms part of] communities like you. Nothing have we omitted from the Book, and they [all] shall be gathered to their Lord in the end.
Commentary of verses 6:37 to 6:39
People ask why extraordinary signs do not accompany the Prophet. Allah has full power to send such signs, but the real issue is not signs—it is ignorance. Countless signs already surround us. If people learn nothing from these, what good will a new sign do? Animals on earth and birds in the sky are signs. What Allah requires of them, He requires of you. These creatures fulfil their purpose instinctively, yet humans refuse to follow divine guidance.
The question is not lack of signs, but spiritual blindness. Those inclined to accept truth do so without demanding miracles. Those unwilling will not be moved even surrounded by signs. On the Day of Judgement, they will see how the animal kingdom lived in harmony with Allah's plan, while humanity deviated from it. Animals seek food without greed or cruelty, but humans live with arrogance, unwilling to submit. Why then demand a miracle when living examples already testify to the truth?
Wallazeena kazzaboo bi Aayaatinaa summunw wa bukmun fiz zulumaat; mai yasha il laahu yudlilh; wa mai yashaa yaj'alhu 'alaa Siraatim Mustaqeem
Those who reject our signs are deaf and dumb, in the midst of darkness profound: whom Allah wills, He leavs to wander: whom He wills, He placs on the way that is straight.
Commentary of verses 6:37 to 6:39
People ask why extraordinary signs do not accompany the Prophet. Allah has full power to send such signs, but the real issue is not signs—it is ignorance. Countless signs already surround us. If people learn nothing from these, what good will a new sign do? Animals on earth and birds in the sky are signs. What Allah requires of them, He requires of you. These creatures fulfil their purpose instinctively, yet humans refuse to follow divine guidance.
The question is not lack of signs, but spiritual blindness. Those inclined to accept truth do so without demanding miracles. Those unwilling will not be moved even surrounded by signs. On the Day of Judgement, they will see how the animal kingdom lived in harmony with Allah's plan, while humanity deviated from it. Animals seek food without greed or cruelty, but humans live with arrogance, unwilling to submit. Why then demand a miracle when living examples already testify to the truth?
Qaul ara'aytakum in ataakum 'azaabul laahi aw atatkumus Saa'atu a-ghairal laahi tad'oona in kuntum saadiqeen
Say: "Think you to yourselves, if there come upon you the wrath of Allah, or the Hour [that you dread], would you then call upon other than Allah?- [reply] if you are truthful!
Commentary of verses 6:40 to 6:41
History shows that in moments of crisis, even those who denied Allah or relied on false gods call upon Him alone. When superficial thoughts fall away and helplessness takes over, every person instinctively turns to Allah. This is nature's testimony to His existence and absolute authority. Yet the Quran calls for acceptance and obedience not under compulsion, but freely. Animals live realistic lives by instinct. For humans, that same role is fulfilled by the fear of Allah—taqwa. It is this awareness, not desperation, that should guide us to the truth.
Bal iyyaahu tad'oona fa yakshifu maa tad'oona ilaihi in shaaa'a wa tansawna maa tushrikoon
"Rather, On Him would you call, and if it be His will, He would remove [the distress] which occasioned your call upon Him, and you would forget [the false gods] which you join with Him!"
Commentary of verses 6:40 to 6:41
History shows that in moments of crisis, even those who denied Allah or relied on false gods call upon Him alone. When superficial thoughts fall away and helplessness takes over, every person instinctively turns to Allah. This is nature's testimony to His existence and absolute authority. Yet the Quran calls for acceptance and obedience not under compulsion, but freely. Animals live realistic lives by instinct. For humans, that same role is fulfilled by the fear of Allah—taqwa. It is this awareness, not desperation, that should guide us to the truth.
Wa laqad arsalnaaa ilaaa umamim min qablika fa akhaznaahum bilbaasaaa'i waddarraaa'i la'allahum yata darra'oon
Before you We sent [messengers] to many nations, and We afflicted the nations with suffering and adversity, that they might learn humility.
Commentary of verse 6:42
People invent tangible deities because they lack true faith in the unseen God. Even ancient polytheists acknowledged Allah in word, but their real devotion went to their idols—clear from how they gave them the best of their offerings while giving Allah less. When such people 'worship' Allah, they mention their idols too. But when worshipping idols, they never mention Allah. They pour out devotion to their partners that should belong to Allah alone. In gatherings praising Allah, the partner is still mentioned. In gatherings honouring the partner, Allah is ignored entirely. This false devotion is called religion, but it is a lie—attributing to Allah commands He never gave.
Falaw laaa iz jaaa'ahum baasunaa tadarra'oo wa laakin qasat quloobuhum wa zaiyana lahumush Shaitaanu maa kaanoo ya'maloon
When the suffering reached them from us, why then did they not learn humility? On the contrary their hearts became hardened, and Satan made their [sinful] acts seem alluring to them.
Commentary of verses 6:42 to 6:45
When someone rejects the truth, God does not punish them straight away. Instead, He sends warnings through loss or hardship, so they may reconsider their path. Life's trials are divine messages meant to awaken us from spiritual heedlessness. Yet many dismiss these as ordinary misfortune, convinced by inner whispers that nothing is amiss. Over time, the heart grows dull, and conscience fades.
When warnings are repeatedly ignored, God's approach shifts. He may grant prosperity, success, and comfort in abundance. This is not a reward but a test, allowing hidden arrogance and neglect to surface fully. The person grows satisfied, bolder in wrongdoing, and spiritually blind. Then, suddenly, retribution comes. Worldly life ends, and they face the Hereafter, answerable for their defiance.
This world belongs to God alone. To reject His truth is to show Him disrespect. To seek personal glory in a realm defined by His majesty is a grave transgression. Before the Almighty, only humility is fitting.
But when they forgot the warning they had received, We opened to them the gates of all [good] things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!
Commentary of verses 6:42 to 6:45
When someone rejects the truth, God does not punish them straight away. Instead, He sends warnings through loss or hardship, so they may reconsider their path. Life's trials are divine messages meant to awaken us from spiritual heedlessness. Yet many dismiss these as ordinary misfortune, convinced by inner whispers that nothing is amiss. Over time, the heart grows dull, and conscience fades.
When warnings are repeatedly ignored, God's approach shifts. He may grant prosperity, success, and comfort in abundance. This is not a reward but a test, allowing hidden arrogance and neglect to surface fully. The person grows satisfied, bolder in wrongdoing, and spiritually blind. Then, suddenly, retribution comes. Worldly life ends, and they face the Hereafter, answerable for their defiance.
This world belongs to God alone. To reject His truth is to show Him disrespect. To seek personal glory in a realm defined by His majesty is a grave transgression. Before the Almighty, only humility is fitting.
Of the wrongdoers the last remnant was cut off. All praise is due to Allah, the Lord of the worlds.
Commentary of verses 6:42 to 6:45
When someone rejects the truth, God does not punish them straight away. Instead, He sends warnings through loss or hardship, so they may reconsider their path. Life's trials are divine messages meant to awaken us from spiritual heedlessness. Yet many dismiss these as ordinary misfortune, convinced by inner whispers that nothing is amiss. Over time, the heart grows dull, and conscience fades.
When warnings are repeatedly ignored, God's approach shifts. He may grant prosperity, success, and comfort in abundance. This is not a reward but a test, allowing hidden arrogance and neglect to surface fully. The person grows satisfied, bolder in wrongdoing, and spiritually blind. Then, suddenly, retribution comes. Worldly life ends, and they face the Hereafter, answerable for their defiance.
This world belongs to God alone. To reject His truth is to show Him disrespect. To seek personal glory in a realm defined by His majesty is a grave transgression. Before the Almighty, only humility is fitting.
Qul ara'aitum in akhazal laahu sam'akum wa absaarakum wa khatama 'alaa quloobikum man ilaahun ghairul laahi yaateekum bih; unzur kaifa nusarriful Aayaati summa hum yasdifoon
Say: "Think you, if Allah took away your hearing and your sight, and sealed up your hearts, who - a god other than Allah - could restore them to you?" See how We explain the signs by various [symbols]; yet they turn aside.
Commentary of verses 6:46 to 6:47
God has given us ears, eyes, and hearts so we may recognise His signs and respond with reason and faith. If we fail to use these faculties for their true purpose, we risk losing them. The greatest deprivation is not physical blindness or deafness, but spiritual: to have senses yet remain closed to the truth. This is a loss far worse than any worldly disability, for it renders a person worthless in the sight of the Hereafter.
Some, feeling secure in their worldly position, respond to warnings with arrogance. They mock the message and challenge God's messenger, daring Him to bring His punishment upon them. They believe themselves immune to divine retribution. What they do not realise is that if God's wrath descends, it will strike them, not others. Their defiance only seals their fate.
Qul ara'aitakum in ataakum 'azaabul laahi baghtatan aw jahratan hal yuhlaku illal qawmuz zaalimoon
Say: "Think you, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong?
Commentary of verse 6:47
The depth of misguidance can be seen in those who once considered even the killing of their own children acceptable. Such grave delusions arise when people are distracted from God's clear guidance. They become consumed by trivial disputes, overlooking fundamental truths that reason alone should make obvious. Misplaced priorities blind them to what truly matters.
Wa maa nursilul mursaleena illaa mubashshireena wa munzireena faman aamana wa aslaha falaa khawfun 'alaihim wa laa hum yahzanoon
We send the messengers only to give good news and to warn: so those who believe and mend [their lives], upon them shall be no fear, nor shall they grieve.
Commentary of verses 6:48 to 6:50
God's messenger comes as both a bearer of good news and a warner. The test for humanity is whether they can recognise truth through admonition and reform themselves accordingly. Those who reject the message and demand miracles or supernatural signs as proof only reveal their spiritual blindness. Such people are not seekers of truth but seekers of spectacle. For the morally blind, there is no outcome but ruin in this world governed by God's justice.
Wallazeena kazzaboo bi Aayaatinaa yamassuhumul 'azaabu bimaa kaanoo yafsuqoon
But those who reject our signs, them shall punishment touch, for that they ceased not from transgressing.
Commentary of verses 6:48 to 6:50
God's messenger comes as both a bearer of good news and a warner. The test for humanity is whether they can recognise truth through admonition and reform themselves accordingly. Those who reject the message and demand miracles or supernatural signs as proof only reveal their spiritual blindness. Such people are not seekers of truth but seekers of spectacle. For the morally blind, there is no outcome but ruin in this world governed by God's justice.
Qul laaa aqoolu lakum 'indee khazaaa'inul laahi wa laaa a'lamul ghaiba wa laaa aqoolu lakum innee malakun in attabi'u illaa maa yoohaaa ilaiy; qul hal yastawil a'maa walbaseer; afalaa tatafakkaroon
Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me." Say: "can the blind be held equal to the seeing?" Will you then consider not?
Commentary of verses 6:48 to 6:50
God's messenger comes as both a bearer of good news and a warner. The test for humanity is whether they can recognise truth through admonition and reform themselves accordingly. Those who reject the message and demand miracles or supernatural signs as proof only reveal their spiritual blindness. Such people are not seekers of truth but seekers of spectacle. For the morally blind, there is no outcome but ruin in this world governed by God's justice.
Wa anzir bihil lazeena yakhaafoona ai yuhsharooo ilaa Rabbihim laisa lahum min doonihee waliyyunw wa laa shafee'ul la'allahum yattaqoon
Give this warning to those in whose [hearts] is the fear that they will be brought [to judgement] before their Lord: except for Him they will have no protector nor intercessor: that they may guard [against evil].
Commentary of verses 6:51 to 6:52
Admonition only benefits those who fear God. Only someone conscious of danger can heed a warning. Those who live recklessly dismiss advice, never taking it seriously. This recklessness stems from two sources: worship of the world and worship of ancestors.
Some are so absorbed in worldly success that they forget they will one day stand before their Creator. The Hereafter holds no weight in their thinking. Others rely on intercession, believing that devotion to 'great' or 'holy' figures will guarantee their salvation, regardless of their deeds. They assume these personalities will support them before God, so they feel no need to fear the Hereafter. Both groups remain indifferent to warnings that might challenge their false sense of security.
Wa laa tatrudil lazeena yad'oona Rabbahum bilghadaati wal 'ashiyyi yureedoona Wajhahoo ma 'alaika min hisaabihim min shai'inw wa maa min hisaabika 'alaihim min shai'in fatatrudahum fatakoona minaz zaalimeen
Send not away those who call on their Lord morning and evening, seeking His face. In naught art you accountable for them, and in naught are they accountable for you, that you should turn them away, and thus be [one] of the unjust.
Commentary of verse 6:52
The Arabs once kept certain livestock—sheep, goats, camels, and cows—and imposed various food prohibitions on them, based solely on polytheistic customs. There was no rational basis for these bans. The meat of these animals is wholesome, and the creatures themselves are clean and beneficial. Neither revelation nor reason supports such restrictions. Yet these baseless rules took hold. The cause? Satanic whispers that lead people astray from what is natural and divinely permitted.
Thus did We try some of them by comparison with others, that they should say: "Is it these then that Allah has favoured from amongst us?" Does not Allah know best those who are grateful?
Commentary of verse 6:53
When God reveals truth, it comes with clear evidence that makes it unmistakable to those willing to see. Anyone who fails to recognise and embrace it demonstrates they never truly understood God Himself—for knowing the Creator means recognising His message when it arrives.
Those who reject truth often believe they possess strong logical arguments justifying their position. They feel secure on supposedly firm intellectual ground. But they soon discover these were merely imaginary supports—self-created justifications designed to satisfy their own egos rather than genuine reasoning.
Wa izaa jaaa'akal lazeena yu'minoona bi Aayaatinaa faqul salaamun 'alaikum kataba Rabbukum 'alaa nafsihir rahmata annahoo man 'amila minkum sooo'am bijahaalatin summa taaba mim ba'dihee wa aslaha fa annahoo Ghafoorur Raheem
When those come to you who believe in Our verses, Say: "Peace be on you: Your Lord has inscribed for Himself [the rule of] mercy: indeed, if any of you did evil in ignorance, and thereafter repented, and amend [his conduct], lo! He is Forgiving, Most Merciful.
Commentary of verses 6:54 to 6:55
In the Prophet Muhammad's time, some demanded miracles before believing, while others embraced faith upon hearing the Quran alone. This test continues in every age. God does not appear physically in this world. He presents His truth through His messenger, conveyed in words and reasoning. Those with pure, receptive hearts recognise the divine light in these arguments and submit. But those veiled by pride and prejudice cannot find God through reason. They insist on seeing Him physically, which contradicts the nature of this life as a test. Only those who recognise the unseen can truly find God here.
Those who reject truth often accuse believers of wrongdoing to justify their own position. They overlook their own faults but magnify any minor slip by the faithful. In reality, believers who abandon falsehood and embrace truth walk the path of faith and righteousness, earning God's guidance and blessings. Meanwhile, those who shun the truth prove they have no interest in righteousness. Even when deprived of guidance, they remain defiant—a grave sin in God's world.
God communicates through signs. But signs benefit only those willing to read them. Guidance is given to those who seek it; those uninterested are left to wander astray.
Wa kazaalika nufassilul Aayaati wa litastabeena sabeelul mujrimeen
Thus do We explain the signs in detail: that the path of the sinners may be shown up.
Commentary of verses 6:54 to 6:55
In the Prophet Muhammad's time, some demanded miracles before believing, while others embraced faith upon hearing the Quran alone. This test continues in every age. God does not appear physically in this world. He presents His truth through His messenger, conveyed in words and reasoning. Those with pure, receptive hearts recognise the divine light in these arguments and submit. But those veiled by pride and prejudice cannot find God through reason. They insist on seeing Him physically, which contradicts the nature of this life as a test. Only those who recognise the unseen can truly find God here.
Those who reject truth often accuse believers of wrongdoing to justify their own position. They overlook their own faults but magnify any minor slip by the faithful. In reality, believers who abandon falsehood and embrace truth walk the path of faith and righteousness, earning God's guidance and blessings. Meanwhile, those who shun the truth prove they have no interest in righteousness. Even when deprived of guidance, they remain defiant—a grave sin in God's world.
God communicates through signs. But signs benefit only those willing to read them. Guidance is given to those who seek it; those uninterested are left to wander astray.
Qul innee nuheetu an a'budal lazeena tad'oona min doonil laah; qul laaa attabi'u ahwaaa'akum qad dalaltu izanw wa maaa ana minal muhtadeen
Say: "I am forbidden to worship those - others than Allah - whom you call upon." Say: "I will not follow your wain desires: If I did, I would stray from the path, and be not of the company of those who receive guidance."
Commentary of verses 6:56 to 6:57
People often worship their own desires, mistaking wishful thinking for reality. To escape accountability, some elevate certain figures to the status of divine favourites, imagining they will intercede on their behalf. Others invent gods who are easily pleased and demand little. But all of this is mere supposition, and supposition can never lead to truth.
Blinded by cheap consolations, some even challenge those who call to the worship of the One God. They mock, saying, 'If your God is so mighty, let His punishment come upon us now.' They dare speak this way because they enjoy worldly success and see the callers to truth living humbly. They fail to understand that their material wealth is the result of chasing worldly goals, while the preachers of truth live simply because their hearts are set on the Hereafter, not this fleeting world.
Qul innee 'alaa baiyinatim mir Rabbee wa kazzabtum bih; maa 'indee maa tasta'jiloona bih; inil hukmu illaa lillaahi yaqussul haqqa wa Huwa khairul faasileen
Say: "For me, I [work] on a clear sign from my Lord, but you reject Him. What you would see hastened, is not in my power. The command rests with none but Allah: He declares the truth, and He is the best of judges."
Commentary of verses 6:56 to 6:57
People often worship their own desires, mistaking wishful thinking for reality. To escape accountability, some elevate certain figures to the status of divine favourites, imagining they will intercede on their behalf. Others invent gods who are easily pleased and demand little. But all of this is mere supposition, and supposition can never lead to truth.
Blinded by cheap consolations, some even challenge those who call to the worship of the One God. They mock, saying, 'If your God is so mighty, let His punishment come upon us now.' They dare speak this way because they enjoy worldly success and see the callers to truth living humbly. They fail to understand that their material wealth is the result of chasing worldly goals, while the preachers of truth live simply because their hearts are set on the Hereafter, not this fleeting world.
Qul law anna 'indee maa tasta'jiloona bihee laqudiyal amru bainee wa bainakum; wallaahu a'lamu bizzaalimeen
Say: "If what you would see hastened were in my power, the matter would be settled at once between you and me. But Allah knows best those who do wrong."
Commentary of verse 6:58
This world is a test chamber where we are free to choose between right and wrong. Distinguishing truth from falsehood must rest on sound reasoning, not guesswork or social custom. Yet God does not force us. He has taught us the difference and left us to decide. In this life, sound reasoning is God's representative on earth. To accept it is to accept God; to reject it is to reject Him.
People refuse reasoning when they cannot rise above their desires. They justify their actions by calling falsehood truth. In their recklessness, they ignore God's signs, forgetting that one day He will hold them to account. They give importance to other things instead of giving it to God alone.
Wa 'indahoo mafaatihul ghaibi laa ya'lamuhaaa illaa Hoo; wa ya'lamu maa fil barri walbahr; wa maa tasqutu minw waraqatin illaa ya'lamuhaa wa laa habbatin fee zulumaatil ardi wa laa ratbinw wa laa yaabisin illaa fee Kitaabim Mubeen
With Him are the keys of the unseen, the treasures that none knows but He. He knows whatever there is upon the earth and in the sea. Not a leaf does fall but with His knowledge: there is not a grain in the darkness [or depths] of the earth, nor anything fresh or dry [green or withered], but is [inscribed] in a record clear [to those who can read].
Commentary of verse 6:59
In God's name, people impose all manner of formal rituals and think they have done their duty. But what God requires is not outward show—it is real substance. First, we must recognise the One True God. Nothing else should dominate our minds. Our hope, our fear, our love must be for Him alone.
A test of real faith is how we treat our parents. If they are weak and we are strong, caring for them proves we act on principle, not self-interest. But many, driven by greed, withhold provision from others or even kill their unborn children to avoid hardship. This is rejecting God's system. Some wrongs are so obvious that basic conscience tells us they are wrong. To commit such acts is to lose even the most basic humanity. Every life is sacred and may only be taken under God's law, after due process. These truths are so clear that anyone who thinks can see them.
Wa Huwal lazee yatawaf faakum billaili wa ya'lamu maa jarahtum binnahaari summa yab'asukum fee liyuqdaaa ajalum musamman summa ilaihi marji'ukum summa yunabbi 'ukum bimaa kuntum ta'maloon
It is He who does take your souls by night, and has knowledge of all that you have done by day: by day does He raise you up again; that a term appointed be fulfilled; In the end to Him will be your return; then will He show you the truth of all that you did.
Commentary of verse 6:60
When the final explosion comes, all hidden realities will be laid bare. At that moment, everyone will be forced to accept God and obey Him. But acceptance then will be worthless. True faith means accepting the unseen. Real belief is accepting now what we will be forced to accept later. To accept only after seeing is not to truly accept at all.
Wa huwal qaahiru fawqa 'ibaadihee wa yursilu 'alaikum hafazatan hattaaa izaa jaaa'a ahadakumul mawtu tawaffathu rusulunaa wa hum laa yufarritoon
He is the irresistible, [watching] from above over His worshippers, and He sets guardians over you. At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty.
Commentary of verse 6:61
The orphan is society's weakest member, least likely to receive good treatment. Caring for them can only be done from principle, not self-interest. Whoever does well by an orphan will treat everyone else well too. The universe functions on fairness—give and take must be mutual. The same must apply in our lives. When we measure or weigh for others, we must do it properly, not using one standard for ourselves and another for them.
When we must speak against someone, we should do so justly, whether the person is kin or stranger, friend or foe. Our word should remain unaffected by personal ties. We are bound by pledges, written or spoken. Faith and honour demand we keep them all. Divine revelation and human reason both confirm this. But only those who wish to learn will heed it.
These commandments (verses 151–153) form the core of God's law. Following them strictly is to walk on God's straight highway. But if people twist them through hair-splitting and emphasise minor details instead, they stray onto side paths that will never lead them to God.
Summa ruddooo ilallaahi mawlaahumul haqq; alaa lahul hukmu wa Huwa asra'ul haasibeen
Then are men returned to Allah, their protector, the [only] reality: Is not His the command? and He is the swiftest in taking account.
Commentary of verses 6:61 to 6:62
Our earth is unique in the universe, perfectly suited to human life. Its interior is fire, yet it does not erupt. The sun stays at exactly the right distance. Air and water exist in precisely the amounts we need. Countless systems are maintained in perfect balance. Even a slight change would make life impossible.
Sleep is remarkable. Our senses shut down as if life has left us, then we wake fully restored. It is a daily lesson in death and resurrection. These events prove we are entirely in God's power, and soon He will judge us all.
Qul mai yunajjeekum min zulumaatil barri walbahri tad'oonahoo tadarru'anw wa khufyatann la'in anjaanaa min haazihee lanakoonana minash shaakireen
Say: "Who is it that delivers you from the dark recesses of land and sea, when you call upon Him in humility and silent terror: 'If He only delivers us from these [dangers], [we vow] we shall truly show our gratitude'?"
Commentary of verse 6:63
Truly discovering God means living in constant gratitude and remembrance of Him. Such a life brings peace and contentment, though these blessings will reach their fullness only in the eternal world to come. This present world exists not for reward but for testing humanity.
As a testing ground, life presents obstacles that distinguish the sincere from the half-hearted. These trials appear through ordinary circumstances—personal desires, family pressures, material interests, social expectations. Success requires recognising these tests and overcoming them through remembering God and maintaining gratitude.
The path forward demands patience and prayer: staying attached to God and adhering to truth despite all setbacks. Those who remain steadfast when no worldly benefit seems apparent will ultimately succeed. God reserves eternal blessings for those willing to sacrifice this temporary life for the permanent one ahead.
Preachers of truth face the greatest trials, enduring hostility from those who resist criticism and from religious hypocrites threatened by sincerity. Yet those who lose everything for God's sake become the true finders; those who give their lives inherit eternal life.
Qulil laahu yunajjjeekum minhaa wa min kulli karbin summa antum tushrikoon
Say "It is Allah that delivers you from these and all [other] distresses: and yet you worship false gods!"
Commentary of verses 6:64 to 6:65
Polytheism (shirk) means placing faith in something other than God. Monotheism means directing all faith to Him alone. One form of shirk is worshipping idols and deities. Another is ingratitude. The most common form is making a god of oneself—having faith only in one's own efforts. When we are vain, we trust only ourselves. When we claim credit for our earnings, we believe only in our talents. When we deny others their rights, we think no one can punish us. When we oppress, we believe no one can stop us.
These are all forms of pride. And pride, in God's sight, is the worst shirk, for it puts us in the place of God.
Qul huwal Qaadiru 'alaaa ai yab'asa 'alaikum 'azaabam min fawqikum aw min tahti arjulikum aw yalbisakum shiya'anw wa yuzeeqa ba'dakum baasa ba'd; unzur kaifa nusarriful Aayaati la'allahum yafqahoon
Say: "He has power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance - each from the other." See how We explain the signs by various [symbols]; that they may understand.
Commentary of verses 6:64 to 6:65
Polytheism (shirk) means placing faith in something other than God. Monotheism means directing all faith to Him alone. One form of shirk is worshipping idols and deities. Another is ingratitude. The most common form is making a god of oneself—having faith only in one's own efforts. When we are vain, we trust only ourselves. When we claim credit for our earnings, we believe only in our talents. When we deny others their rights, we think no one can punish us. When we oppress, we believe no one can stop us.
These are all forms of pride. And pride, in God's sight, is the worst shirk, for it puts us in the place of God.
Wa kaz zaba bihee qawmuka wa huwal haqq; qul lastu'alaikum biwakeel
But your people reject this, though it is the truth. Say: "Not mine is the responsibility for arranging your affairs;
Commentary of verse 6:66
When the final explosion comes, all hidden realities will be revealed. Everyone will be forced to accept God and obey Him. But acceptance then will be worthless. True acceptance happens now, while God remains unseen. Real faith is accepting what will later be forced upon us. To accept only after seeing is not to accept at all.
If we submit to God's will today, while we still have a choice, He will reward us with Paradise. But if we bow only after the final day arrives, our submission will simply confirm our guilt. It will prove that we refused to accept what was truly worth accepting and neglected what was truly worth doing.
For every message is a limit of time, and soon shall you know it."
Commentary of verses 6:66 to 6:68
When we reflect deeply on the human condition, arrogance appears absurd. We live surrounded by forces beyond our control. Gentle breezes can suddenly become violent storms capable of destroying everything we hold dear. The solid ground beneath our feet may crack open without warning, swallowing lives and homes. Even the societies we build are fragile, riddled with hidden tensions that can erupt into violence at the slightest provocation. Recognising our vulnerability should keep us humble before the Creator who sustains us through every moment of uncertainty.
Wa izaa ra aital lazeena yakhoodoona feee Aayaatinaa fa a'rid 'anhum hattaa yakkhoodoo fee hadeesin ghairih; wa immaa yunsiyannakash Shaitaanu falaa taq'ud ba'dazzikraa ma'al qawmiz zaalimeen
When you se men engaged in vain discourse about Our verses, turn away from them unless they turn to a different theme. If Satan ever makes you forget, then after recollection, sit not you in the company of those who do wrong.
Commentary of verses 6:66 to 6:68
When we reflect deeply on the human condition, arrogance appears absurd. We live surrounded by forces beyond our control. Gentle breezes can suddenly become violent storms capable of destroying everything we hold dear. The solid ground beneath our feet may crack open without warning, swallowing lives and homes. Even the societies we build are fragile, riddled with hidden tensions that can erupt into violence at the slightest provocation. Recognising our vulnerability should keep us humble before the Creator who sustains us through every moment of uncertainty.
Wa maa 'alal lazeena yattaqoona min hisaabihim min shai'inw wa laakin zikraa la'allahum yattaqoon
On their account no responsibility falls on the righteous, but [their duty] is to remind them, that they may [learn to] fear Allah.
Commentary of verses 6:69 to 6:70
According to Abdullah ibn Abbas, Allah established festival days for every community so they could glorify Him, pray, and fill the occasion with His remembrance. Yet later generations transformed these sacred days into mere celebrations of entertainment and pleasure.
Every act of worship has both an inner purpose and an outer form. The true aim of Eid is the collective remembrance and glorification of Allah. However, many become preoccupied with external trappings—new clothes, social gatherings, and material displays—whilst the spiritual essence fades into the background. When Eid becomes simply a day of festivities, shopping, and showing off worldly possessions, its genuine purpose is forgotten. The focus shifts from worship to amusement, from gratitude to materialism, and the original intent is lost beneath layers of superficial celebration.
Wa zaril lazeenat takhazoo deenahum la'ibanwwa lahwanw wa gharrat humul ha yaatud dunyaa; wa zakkir biheee an tubsala nafsum bimaa kasabat laisa lahaa min doonil laahi waliyyunw wa laa shafee'unw wa in ta'dil kulla 'adlil laa yu'khaz minhaa; ulaaa 'ikal lazeena ubsiloo bimaa kasaboo lahum sharaabum min hameeminw wa 'azaabun aleemum bimaa kaanoo yakkfuroon
Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world.
But proclaim [to them] this [truth]: that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, [or reparation], none will be accepted: such is [the end of] those who deliver themselves to ruin by their own acts: they will have for drink [only] boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah.
Commentary of verses 6:69 to 6:70
According to Abdullah ibn Abbas, Allah established festival days for every community so they could glorify Him, pray, and fill the occasion with His remembrance. Yet later generations transformed these sacred days into mere celebrations of entertainment and pleasure.
Every act of worship has both an inner purpose and an outer form. The true aim of Eid is the collective remembrance and glorification of Allah. However, many become preoccupied with external trappings—new clothes, social gatherings, and material displays—whilst the spiritual essence fades into the background. When Eid becomes simply a day of festivities, shopping, and showing off worldly possessions, its genuine purpose is forgotten. The focus shifts from worship to amusement, from gratitude to materialism, and the original intent is lost beneath layers of superficial celebration.
Qul anad'oo min doonil laahi maa laa yanfa'unaa wa laa yadurrunaa wa nuraddu 'alaaa a'qaabina ba'da iz hadaanal laahu kallazis tahwat hush Shayaateenu fil ardi hairaana lahooo ashaabuny yad'oo nahooo ilal huda' tinaa; qul inna hudal laahi huwal hudaa wa umirnaa linuslima li Rabbil 'aalameen
Say: "Shall we indeed call on others besides Allah, things that can do us neither good nor harm, and turn on our heels after receiving guidance from Allah? - like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, come to us',
[vainly] guiding him to the path." Say: "Allah's guidance is the [only] guidance, and we have been directed to submit ourselves to the Lord of the worlds;-
Commentary of verses 6:71 to 6:72
When communities stray from true guidance, religious practices become hollow rituals. People abandon the deeper purpose and fixate only on outward appearances. Those who reduce faith to worldly entertainment, completely detached from its spiritual aims, reveal through their actions that they lack sincerity. Such people cannot be made to understand what they refuse to take seriously—it contradicts their entire outlook.
Their material comfort creates a dangerous illusion. Because their worldly needs are met and they enjoy social success, they assume they possess truth and will fare well in the Hereafter. This false confidence makes them careless about eternal consequences. Yet they will not escape accountability. Their arrogance and heedlessness will eventually turn against them, and when punishment arrives, there will be no relief or reprieve from what their own hands have earned.
Wa an aqeemus Salaata wattaqooh; wa Hual lazeee ilaihi tuhsharoon
"To establish regular prayers and to fear Allah: for it is to Him that we shall be gathered together."
Commentary of verses 6:71 to 6:72
When communities stray from true guidance, religious practices become hollow rituals. People abandon the deeper purpose and fixate only on outward appearances. Those who reduce faith to worldly entertainment, completely detached from its spiritual aims, reveal through their actions that they lack sincerity. Such people cannot be made to understand what they refuse to take seriously—it contradicts their entire outlook.
Their material comfort creates a dangerous illusion. Because their worldly needs are met and they enjoy social success, they assume they possess truth and will fare well in the Hereafter. This false confidence makes them careless about eternal consequences. Yet they will not escape accountability. Their arrogance and heedlessness will eventually turn against them, and when punishment arrives, there will be no relief or reprieve from what their own hands have earned.
Wa an Huwal lazee khalaqas samaawaati wal arda bilhaqq; wa Yawma yaqoolu kun fa yakoon; Qawluhul haqq; wa lahul mulku Yawma yunfakhu fis Soor; 'Aalimul Ghaibi wash shahaadah; wa Huwal Hakeemul Khabeer
It is He who created the heavens and the earth in true [proportions]: the day He says, "Be," behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown. He knows the unseen as well as that which is open. For He is the Wise, well acquainted [with all things].
Commentary of verse 6:73
The vast universe serves as a magnificent introduction to its Creator. Its limitless expanse proves a Creator must exist behind it. Despite containing apparently contrasting elements, everything functions in perfect harmony—evidence of one supreme Designer and Sustainer.
Every component benefits the whole according to a conscious, deliberate plan. Life emerges from apparently lifeless matter through natural processes, showing death is merely temporary, always followed by renewal. Countless creatures flourish, all sustained by variations of the same basic provisions—demonstrating God's unfathomable power. The all-encompassing atmosphere reveals how completely human life depends on its Creator. Everything has been arranged to serve humanity's needs, indicating the Creator's profound compassion. Even before birth, each person's requirements have already been provided.
These signs throughout creation reflect the Creator Himself—His existence, oneness, and perfection displayed on a cosmic scale. Yet these proofs benefit only those who sincerely reflect upon them, rising above worldly concerns to seek the inner reality beneath outward appearances.
Wa iz qaala Ibraaheemu li abeehi Aazara a-tattakhizu asnaaman aalihatan inneee araaka wa qawmaka fee dalaalim mmubeen
Lo! Abraham said to his father Azar: "Tak you idols for gods? For I see you and your people in manifest error."
Commentary of verse 6:74
By nature, humans seek external support—something to compensate for their feelings of helplessness and provide confidence. Whatever fills this role effectively becomes their deity, commanding their love, devotion, and reverence. Human nature demands such a focus for these deep emotions, and whatever occupies this position has been granted divine status in practice.
Since God remains invisible in this world, those judging by appearances often elevate visible beings to this position instead. Typically these are leaders who, through certain distinctions, attract public attention—those surrounded by pomp, possessing special talents, occupying traditionally revered positions, enjoying large followings, or shrouded in mysterious legends. Ordinary people, impressed by such displays, regard these figures as possessing extraordinary power.
Yet truth reveals that in God's universe, none but God possesses real power or greatness. Such false deities maintain their status only whilst God remains unseen. On Judgement Day, when God appears, everything changes. People will flee from one another. Associations that once seemed sources of pride and security will prove utterly meaningless. Faced with the reality of their wasted devotion, people will experience only helpless regret.
Wa kazaalika nureee Ibraaheema malakootas samaawaati wal ardi wa liyakoona minal mooqineen
So also did We show Abraham the power and the laws of the heavens and the earth, that he might [with understanding] have certitude.
Commentary of verses 6:75 to 6:79
One night, Prophet Ibrahim gazed at the heavens seeking signs of the one true God. When Venus—worshipped by his people—appeared in brilliant splendour, he questioned in wonder whether this could truly be divine. But as it set and vanished, he realised something worshipped as God cannot simply disappear. This was not doubt, but a method of reasoned demonstration. The same pattern repeated with the moon and sun—each shone magnificently before fading away.
These astronomical observations confirmed for Ibrahim the principle of Allah's oneness. He presented these heavenly signs to his people as clear evidence, adopting a persuasive style known as 'accusative logic'—repeating their claims before refuting them convincingly. The Quran employs this method elsewhere too. The created signs throughout the universe not only strengthen belief but also provide powerful arguments for calling others to truth.
Falammaa janna 'alaihil lailu ra aa kawkabaan qaala haaza Rabbee falammaaa afala qaala laaa uhibbul aafileen
When the night covered him over, He saw a star: He said: "This is my Lord." But when it set, He said: "I love not those that set."
Commentary of verses 6:75 to 6:79
One night, Prophet Ibrahim gazed at the heavens seeking signs of the one true God. When Venus—worshipped by his people—appeared in brilliant splendour, he questioned in wonder whether this could truly be divine. But as it set and vanished, he realised something worshipped as God cannot simply disappear. This was not doubt, but a method of reasoned demonstration. The same pattern repeated with the moon and sun—each shone magnificently before fading away.
These astronomical observations confirmed for Ibrahim the principle of Allah's oneness. He presented these heavenly signs to his people as clear evidence, adopting a persuasive style known as 'accusative logic'—repeating their claims before refuting them convincingly. The Quran employs this method elsewhere too. The created signs throughout the universe not only strengthen belief but also provide powerful arguments for calling others to truth.
Falammmaa ra al qamara baazighan qaala haazaa Rabbee falammmmaaa afala qaala la'il lam yahdinee Rabbee la akoonanna minal qawmid daaalleen
When he saw the moon rising in splendour, he said: "This is my Lord." But when the moon set, He said: "unless my Lord guide me, I shall surely be among those who go astray."
Commentary of verse 6:77
In the struggle between truth and falsehood, only Allah's Book provides the decisive judgement. No one possesses complete knowledge or true authority except Him. Therefore, Allah has given humanity the Quran as the ultimate arbiter. Our duty is clear: if uncertain of the Quran's authenticity, we must investigate and verify it as God's revelation. Once convinced, we must accept its guidance completely.
Rejecting the Quran's verdict risks humiliation and punishment in the Hereafter. It was revealed so people could understand their eternal destiny before Judgement arrives. The Prophet Muhammad fulfilled this duty during his life, and his followers must continue until the end of time. The Quran reveals how Allah will judge humanity in the everlasting life to come. Those who convey this message are freed from responsibility once they have delivered it faithfully. But recipients are only freed when they accept it and transform their lives accordingly.
When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest [of all]." But when the sun set, he said: "O my people! I am indeed free from your [guilt] of giving partners to Allah.
Commentary of verses 6:75 to 6:79
One night, Prophet Ibrahim gazed at the heavens seeking signs of the one true God. When Venus—worshipped by his people—appeared in brilliant splendour, he questioned in wonder whether this could truly be divine. But as it set and vanished, he realised something worshipped as God cannot simply disappear. This was not doubt, but a method of reasoned demonstration. The same pattern repeated with the moon and sun—each shone magnificently before fading away.
These astronomical observations confirmed for Ibrahim the principle of Allah's oneness. He presented these heavenly signs to his people as clear evidence, adopting a persuasive style known as 'accusative logic'—repeating their claims before refuting them convincingly. The Quran employs this method elsewhere too. The created signs throughout the universe not only strengthen belief but also provide powerful arguments for calling others to truth.
Innnee wajjahtu wajhiya lillazee fataras samaawaati wal arda haneefanw wa maaa ana minal mushrikeen
"For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah."
Commentary of verses 6:75 to 6:79
One night, Prophet Ibrahim gazed at the heavens seeking signs of the one true God. When Venus—worshipped by his people—appeared in brilliant splendour, he questioned in wonder whether this could truly be divine. But as it set and vanished, he realised something worshipped as God cannot simply disappear. This was not doubt, but a method of reasoned demonstration. The same pattern repeated with the moon and sun—each shone magnificently before fading away.
These astronomical observations confirmed for Ibrahim the principle of Allah's oneness. He presented these heavenly signs to his people as clear evidence, adopting a persuasive style known as 'accusative logic'—repeating their claims before refuting them convincingly. The Quran employs this method elsewhere too. The created signs throughout the universe not only strengthen belief but also provide powerful arguments for calling others to truth.
Wa haaajjahoo qawmuh; qaala a-tuh aaajjooonnnee fillaahi wa qad hadaan; wa laaa akhaafu mmaa tushrikoona bihee illaaa ai yashaaa'a Rabbee shai'anw wasi'a Rabbee kulla shai'in 'ilman afalaa tatazakkaroon
His people disputed with him. He said: "[Come] you to dispute with me, about Allah, when He [Himself] has guided me? I fear not [the beings] you associate with Allah: Unless my Lord wills, [nothing can happen]. My Lord comprehends in His knowledge all things. Will you not [yourselves] be admonished?
Commentary of verses 6:80 to 6:81
This passage does not describe Ibrahim's search for truth, but rather his recognition and observation of it. Born four thousand years ago in Iraq, where sun, moon and stars were worshipped, Ibrahim was preserved from polytheism through natural guidance and divine help. His perceptive vision discovered throughout the universe unmistakable signs pointing to Allah's oneness. Everywhere he looked, creation reflected the face of the one God. He grieved that his people remained blind to this reality despite the clear evidence before them.
When anything is worshipped as a deity, people attribute to it mysterious power and supreme greatness. They believe pleasing it brings fortune whilst angering it brings misfortune. When Ibrahim declared their gods worthless and powerless in Allah's universe, his people became frightened. They warned him that such 'insolence' would provoke terrible vengeance—blindness, madness, or destruction would befall him for daring to challenge their sacred beliefs.
Wa kaifa akhaafu maaa ashraktum wa laa takhaafoona annakum ashraktum billaahi maa lam yunazzil bihee 'alaikum sultaanaa; fa aiyul fareeqaini ahaqqu bil amni in kuntum ta'lamoon
"How should I fear [the beings] you associate with Allah, when you fear not to give partners to Allah without any warrant having been given to you? Which of [us] two parties has more right to security? [tell me] if you know.
Commentary of verses 6:80 to 6:81
This passage does not describe Ibrahim's search for truth, but rather his recognition and observation of it. Born four thousand years ago in Iraq, where sun, moon and stars were worshipped, Ibrahim was preserved from polytheism through natural guidance and divine help. His perceptive vision discovered throughout the universe unmistakable signs pointing to Allah's oneness. Everywhere he looked, creation reflected the face of the one God. He grieved that his people remained blind to this reality despite the clear evidence before them.
When anything is worshipped as a deity, people attribute to it mysterious power and supreme greatness. They believe pleasing it brings fortune whilst angering it brings misfortune. When Ibrahim declared their gods worthless and powerless in Allah's universe, his people became frightened. They warned him that such 'insolence' would provoke terrible vengeance—blindness, madness, or destruction would befall him for daring to challenge their sacred beliefs.
Allazeena aamanoo wa lam yalbisooo eemaanahum bizulmin ulaaa'ika lahumul amnu wa hum muhtadoon
"It is those who believe and confuse not their beliefs with wrong - that are [truly] in security, for they are on [right] guidance."
Commentary of verses 6:82 to 6:84
In this world, only one Supreme Being exists—Allah, whose majesty rests on sound proof. All other claims to greatness depend on superstition. Allah's supremacy stands by its own strength, whilst false gods exist only through their followers' acceptance. If worship ceased, they would vanish entirely.
Outward appearances mislead polytheists into thinking themselves more secure than believers in one God. This is a grave error. True security belongs to those who follow sound reasoning, not worldly compromise. Adjusting faith for material advantage holds no value regarding one's final destiny.
Sometimes false deities dominate so completely that even believers in the true God feel pressured to compromise. Material interests become so entwined with these false systems that a respectable life seems impossible without accommodation. Yet such compromise adulterates faith so severely that it casts doubt on one's sincerity before Allah. Excellence is not inherited through race or nationality—it is Allah's gift to those who remain righteous, reject all polytheism, and dedicate themselves to conveying His message without worldly gain.
Wa tilka hujjatunaaa aatainaahaaa Ibraaheema 'alaa qawmih; narfa'u darajaatim man nashaaa'; inna Rabbaka Hakeemun 'Aleem
That was the reasoning about Us, which We gave to Abraham [to use] against his people: We raise whom We will, degree after degree: for your Lord is full of wisdom and knowledge.
Commentary of verses 6:82 to 6:84
In this world, only one Supreme Being exists—Allah, whose majesty rests on sound proof. All other claims to greatness depend on superstition. Allah's supremacy stands by its own strength, whilst false gods exist only through their followers' acceptance. If worship ceased, they would vanish entirely.
Outward appearances mislead polytheists into thinking themselves more secure than believers in one God. This is a grave error. True security belongs to those who follow sound reasoning, not worldly compromise. Adjusting faith for material advantage holds no value regarding one's final destiny.
Sometimes false deities dominate so completely that even believers in the true God feel pressured to compromise. Material interests become so entwined with these false systems that a respectable life seems impossible without accommodation. Yet such compromise adulterates faith so severely that it casts doubt on one's sincerity before Allah. Excellence is not inherited through race or nationality—it is Allah's gift to those who remain righteous, reject all polytheism, and dedicate themselves to conveying His message without worldly gain.
Wa wahabnaa lahoo ishaaqa wa ya'qoob; kullan hadainaa; wa Noohan hadainaa min qablu wa min zurriyyatihee Daawooda wa Sulaimaana wa Ayyooba wa Yoosufa wa Moosaa wa haaroon; wa kazaalika najzil muhsineen
We gave him Isaac and Jacob: all [three] guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good:
Commentary of verses 6:82 to 6:84
In this world, only one Supreme Being exists—Allah, whose majesty rests on sound proof. All other claims to greatness depend on superstition. Allah's supremacy stands by its own strength, whilst false gods exist only through their followers' acceptance. If worship ceased, they would vanish entirely.
Outward appearances mislead polytheists into thinking themselves more secure than believers in one God. This is a grave error. True security belongs to those who follow sound reasoning, not worldly compromise. Adjusting faith for material advantage holds no value regarding one's final destiny.
Sometimes false deities dominate so completely that even believers in the true God feel pressured to compromise. Material interests become so entwined with these false systems that a respectable life seems impossible without accommodation. Yet such compromise adulterates faith so severely that it casts doubt on one's sincerity before Allah. Excellence is not inherited through race or nationality—it is Allah's gift to those who remain righteous, reject all polytheism, and dedicate themselves to conveying His message without worldly gain.
Wa Zakariyyaa wa Yahyaa wa 'Eesaa wa Illyaasa kullum minas saaliheen
And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous:
Commentary of verses 6:85 to 6:86
True excellence is never a birthright of any race or nation. It is Allah's gift bestowed only upon those who maintain righteousness according to His guidance, who avoid all forms of associating partners with Him, and who devote themselves wholeheartedly to proclaiming His message without seeking worldly reward.
These are the people who make Allah's Book their true guide, identifying with it so completely that divine mysteries unveil themselves to them—a process known as wisdom. Allah selects such individuals, then appoints whom He wills to convey His message: as prophets during the age of prophethood, and thereafter as callers to faith. Whether prophet or caller, Allah's reward to both is given entirely on the basis of righteous excellence in action.
Wa Ismaa'eela wal Yasa'a wa Yoonusa wa Lootaa; wa kullan faddalnaa 'alal 'aalameen
And Isma'il and Elisha, and Jonas, and Lot: and to all We gave favour above the nations:
Commentary of verses 6:85 to 6:86
True excellence is never a birthright of any race or nation. It is Allah's gift bestowed only upon those who maintain righteousness according to His guidance, who avoid all forms of associating partners with Him, and who devote themselves wholeheartedly to proclaiming His message without seeking worldly reward.
These are the people who make Allah's Book their true guide, identifying with it so completely that divine mysteries unveil themselves to them—a process known as wisdom. Allah selects such individuals, then appoints whom He wills to convey His message: as prophets during the age of prophethood, and thereafter as callers to faith. Whether prophet or caller, Allah's reward to both is given entirely on the basis of righteous excellence in action.
Wa min aabaaa'ihim wa zurriyyaatihim wa ikhwaanihim wajtabainaahum wa hadainaahum ilaa Siraatim Mustaqeem
[To them] and to their fathers, and progeny and brethren: We chose them, and we guided them to a straight way.
Commentary of verses 6:87 to 6:88
Those chosen to convey the message of Truth must be free from worldly ambitions and expect nothing material from their listeners. A preacher cannot demand anything from those they are guiding, nor stage protests against them. Doing so would undermine their credibility and make their call appear insincere. For the Word of God to be taken seriously, the messenger must remain wholly devoted to the mission itself, demonstrating complete selflessness in their service to Allah.
Zaalika hudal laahi yahdee bihee mai yashaaa'u min 'ibaadih; wa law ashrakoo lahabita 'anhum maa kaanoo ya'maloon
This is the guidance of Allah: He gives that guidance to whom He pleases, of His worshippers. If they were to join other gods with Him, all that they did would be vain for them.
Commentary of verses 6:87 to 6:88
Those chosen to convey the message of Truth must be free from worldly ambitions and expect nothing material from their listeners. A preacher cannot demand anything from those they are guiding, nor stage protests against them. Doing so would undermine their credibility and make their call appear insincere. For the Word of God to be taken seriously, the messenger must remain wholly devoted to the mission itself, demonstrating complete selflessness in their service to Allah.
Ulaaa'ikal lazeena aatainaahumul Kitaaba wal hukma wan Nubuwwah; fa iny yakfur bihaa haaa'ulaaa'i faqad wakkalnaa bihaa qawmal laisoo bihaa bikaafireen
These were the men to whom We gave the Book, and authority, and prophethood: if these [their descendants] reject them, And [mention]! We shall entrust their charge to a new people who reject them not.
Commentary of verse 6:89
Islam establishes the law of equal retribution (qisas) to uphold justice and protect life. When someone takes another's life unlawfully, they forfeit their own—a principle designed not for vengeance, but for deterrence. Knowing that murder leads to one's own execution discourages such crimes, ultimately safeguarding society as a whole.
This system also offers relief to the victim's family, calming the desire for revenge and preventing cycles of violence. However, Islamic law allows flexibility: the family may choose execution, accept financial compensation (blood-money), or grant forgiveness. These options promote mercy and unity, preventing long-standing feuds. Blood-money also provides material support to those who have lost a loved one, easing their hardship while upholding the principle of justice.
Ulaaa'ikal lazeena hadal laahu fabihudaahumuq tadih; qul laaa as'alukum 'alaihi ajran in huwa illaa zikraa lil 'aalameen
Those were the [prophets] who received Allah's guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations."
Commentary of verses 6:90 to 6:91
When Prophet Muhammad's message reached Makkah, some people consulted Jewish scholars, asking whether God truly revealed His Word to the Prophet. The Jews denied that God ever revealed anything to any human being. This response was contradictory, as the Jews themselves believed in numerous prophets who received divine revelation. Such is the nature of blind opposition: in the heat of argument, people may even contradict their own established beliefs simply to deny the truth presented before them.
Wa maa qadarul laaha haqqa qadriheee iz qaaloo maaa anzalal laahu 'alaa basharim min shai'; qul man anzalal Kitaabal lazee jaaa'a bihee Moosaa nooranw wa hudal linnaasi taj'aloonahoo qaraateesa tubdoonahaa wa tukhfoona kaseeranw wa 'ullimtum maa lam ta'lamooo antum wa laaa aabaaa'ukum qulil laahu summa zarhum fee khawdihim yal'aboon
No just estimate of Allah do they make when they say: "Nothing does 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 you make it into [separate] sheets for show,
while you conceal much [of its contents]: therein were you taught that which you knew not- neither you nor your fathers." Say: "Allah [sent it down]": Then leave them to plunge in vain discourse and trifling.
Commentary of verses 6:90 to 6:91
When Prophet Muhammad's message reached Makkah, some people consulted Jewish scholars, asking whether God truly revealed His Word to the Prophet. The Jews denied that God ever revealed anything to any human being. This response was contradictory, as the Jews themselves believed in numerous prophets who received divine revelation. Such is the nature of blind opposition: in the heat of argument, people may even contradict their own established beliefs simply to deny the truth presented before them.
Wa haazaa Kitaabun anzalnaahu Mubaarakum musaddiqul lazee bainaa yadaihi wa litunzira ummal Quraa wa man hawlahaa; wallazeena yu'minoona bil Aakhirati yu'minoona bihee wa hum'alaa Salaatihim yuhaafizoon
And this is a Book which We have sent down, bringing blessings, and confirming [the revelations] which came before it: that you 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.
Commentary of verses 6:92 to 6:93
When someone passes away, their wealth must be distributed fairly among rightful heirs according to Islamic law. Those who fear Allah should honour this duty with integrity, fostering harmony and preventing family disputes over inheritance.
In cases where certain relatives—such as orphaned grandchildren or others in need—do not automatically inherit, the deceased may provide for them through a will. Islamic law permits a person to distribute up to one-third of their estate in this way. The purpose is to ensure fairness and compassion, reducing conflict and maintaining family bonds. However, altering a will for selfish or unjust reasons is forbidden. Only changes made with the sincere aim of justice and social peace are lawful.
Wa man azlamu mimmanif taraa 'alal laahi kaziban aw qaala oohiya ilaiya wa lam yooha ilaihi shai'un wa man qaala sa unzilu misla maaa anzalal laah; wa law taraaa iziz zaalimoona fee ghamaraatil mawti walmalaaa'ikatu baasitooo aideehim akhrijooo anfusakum; al yawma tujzawna 'azaabal hooni bimaa kuntum taqooloona 'alal laahi ghairal haqqi wa kuntum 'an aayaatihee tastakbiroon
Who can be more wicked than one who invents a lie against Allah, or says, "I have received inspiration," when he has received none, or [again] who says,
"I can reveal the like of what Allah has revealed"? If you could 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 you receive your reward, a punishment of shame,
for that you used to tell lies against Allah, and scornfully to reject of His signs!"
Commentary of verses 6:92 to 6:93
When someone passes away, their wealth must be distributed fairly among rightful heirs according to Islamic law. Those who fear Allah should honour this duty with integrity, fostering harmony and preventing family disputes over inheritance.
In cases where certain relatives—such as orphaned grandchildren or others in need—do not automatically inherit, the deceased may provide for them through a will. Islamic law permits a person to distribute up to one-third of their estate in this way. The purpose is to ensure fairness and compassion, reducing conflict and maintaining family bonds. However, altering a will for selfish or unjust reasons is forbidden. Only changes made with the sincere aim of justice and social peace are lawful.
Wa laqad ji'tumoonaa furaadaa kamaa khalaqnaakum awwala marratinw wa taraktum maa khawwalnaakum waraaa'a zuhoorikum wa maa naraa ma'akum shufa'aaa' akumul lazeena za'amtum annahum feekum shurakaaa'; laqat taqatta'a bainakum wa dalla 'annkum maa kuntum taz'umoon
"And behold! you come to us bare and alone as We created you for the first time: you have left behind you all [the favours] which We bestowed on you: We see not with you your intercessors whom you 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!"
Commentary of verses 6:94 to 6:95
The purpose of fasting in Ramadan is to lessen our attachment to worldly comforts and strengthen our spiritual connection with Allah. It offers a unique chance to focus on doing good and avoiding sin, bringing peace and contentment to the believer's heart.
Though observed for one month annually, the discipline of fasting leaves a lasting impact. It teaches us how to remain spiritually engaged while living in a material world. Ramadan is a time of heightened awareness of Allah, cultivating piety and good character. Instead of indulging in gossip, dishonesty, or bad behaviour, believers work on self-improvement, drawing closer to righteousness and devotion.
The Prophet Muhammad (pbuh) exemplified this by spending Ramadan in constant prayer and remembrance of Allah, especially at sunset when breaking the fast. At this moment, the believer feels nearest to the Creator. The Prophet (pbuh) taught that the supplication of a fasting person at this time is among those never rejected by Allah.
Innal laaha faaliqul habbi wannawaa yukhrijul haiya minal maiyiti wa mukhrijul maiyiti minal haiy; zaalikumul laahu fa annaa tu'fakoon
It is Allah Who causes the seed-grain and the date-stone to split and sprout. He causes the living to issue from the dead, and He is the one to cause the dead to issue from the living. That is Allah: then how are you deluded away from the truth?
Commentary of verses 6:94 to 6:95
The purpose of fasting in Ramadan is to lessen our attachment to worldly comforts and strengthen our spiritual connection with Allah. It offers a unique chance to focus on doing good and avoiding sin, bringing peace and contentment to the believer's heart.
Though observed for one month annually, the discipline of fasting leaves a lasting impact. It teaches us how to remain spiritually engaged while living in a material world. Ramadan is a time of heightened awareness of Allah, cultivating piety and good character. Instead of indulging in gossip, dishonesty, or bad behaviour, believers work on self-improvement, drawing closer to righteousness and devotion.
The Prophet Muhammad (pbuh) exemplified this by spending Ramadan in constant prayer and remembrance of Allah, especially at sunset when breaking the fast. At this moment, the believer feels nearest to the Creator. The Prophet (pbuh) taught that the supplication of a fasting person at this time is among those never rejected by Allah.
He it is that cleavs the day-break [from the dark]: He makes the night for rest and tranquillity, and the sun and moon for the reckoning [of time]: Such is the judgement and ordering of [Him], the Exalted in Power, the Omniscient.
Commentary of verses 6:96 to 6:97
The sun is over a million times larger than Earth, which itself is four times the size of the moon. The moon orbits Earth from 250,000 miles away, whilst Earth circles the sun from 95 million miles distant, rotating on its axis as it does so. Stars across vast distances also move in perfect harmony. This cosmic order brings day and night, enables time measurement, and allows humanity to navigate land and sea. For millions of years, this system has run without error, pointing unmistakably to a Being of unlimited power and knowledge. Such precision could never arise from ignorance or chance. God's creation is full of signs, yet recognising them requires sincerity and openness to truth, not stubborn resistance.
Wa Huwal lazee ja'ala lakumun nujooma litahtadoo bihaa fee zulumaatil barri walbahr; qad fassalnal Aayaati liqawminy ya'lamoon
It is He Who makes the stars [as beacons] for you, that you may guide yourselves, with their help, through the dark spaces of land and sea: We detail Our verses for people who know.
Commentary of verses 6:96 to 6:97
The sun is over a million times larger than Earth, which itself is four times the size of the moon. The moon orbits Earth from 250,000 miles away, whilst Earth circles the sun from 95 million miles distant, rotating on its axis as it does so. Stars across vast distances also move in perfect harmony. This cosmic order brings day and night, enables time measurement, and allows humanity to navigate land and sea. For millions of years, this system has run without error, pointing unmistakably to a Being of unlimited power and knowledge. Such precision could never arise from ignorance or chance. God's creation is full of signs, yet recognising them requires sincerity and openness to truth, not stubborn resistance.
Wa hhuwal lazeee ansha akum min nasinw waahidatin famustaqarrunw wa mustawda'; qad fassalnal Aayaati liqaw miny-yafqahoon
It is He Who has produced you from a single person: here is a place of sojourn and a place of departure: We detail Our verses for people who understand.
Commentary of verse 6:98
Fasting is fundamentally an exercise in patience, requiring us to endure hunger and thirst in obedience to Allah's command. This discipline draws us closer to Him, cultivating a mindset of complete surrender. Only those who submit fully to Allah truly find Him, and only their prayers reach Him.
Significantly, the command to fast is followed by the prohibition against consuming others' wealth unjustly (2:188). This sequence highlights fasting's deeper purpose: to instil immediate obedience to Allah's will. If we can willingly abstain from lawful food and drink because Allah commands it, we train ourselves to avoid unlawful actions with even greater resolve. Fasting thus becomes a spiritual foundation, teaching us that true submission means putting Allah's commands above all personal desires, whether they involve halal or haram matters.
Wa Huwal lazeee anzala minas samaaa'i maaa'an fa akhrajnaa bihee nabaata kulli shai'in fa akhrajnaa minhu khadiran nukhriju minhu habbam mutaraakibanw wa minan nakhli min tal'ihaa qinwaanun daaniyatunw wa jannaatim min a'naabinw wazzaitoona warrummaana mushhtabihanw wa ghaira mutashaabih; unzurooo ilaa samariheee izaaa asmars wa yan'ih; inna fee zaalikum la Aayaatil liqawminy yu'minoon
It is He Who sends down rain from the skies: with it We produce vegetation of all kinds: from some We produce green [crops], out of which We produce grain, heaped up [at harvest];
out of the date-palm and its sheaths [or spathes] [come] clusters of dates hanging low and near: and [then there are] gardens of grapes, and olives, and pomegranates, each similar [in kind] yet different [in variety]: when they begin to bear fruit, feast your eyes with the fruit and the ripeness thereof.
And [mention]! in these things there are signs for people who believe.
Commentary of verse 6:99
A believer's life is one of self-restraint and sacrifice. Throughout the year, there are things we must avoid to remain obedient to Allah. The month of Ramadan serves as essential training for this lifelong discipline.
By practising restraint during fasting, we learn that true worship is grounded in taqwa—consciousness and fear of Allah. A life lived in piety, shaped by sacrifice and devotion, brings us closer to Him. Allah responds to the calls of those who sincerely seek nearness to Him through such a way of life.
Wa ja'aloo lillaahi shurakaaa'al jinna wa khalaqa hum wa kharaqoo lahoo baneena wa banaatim bighairi 'ilm Subhaanahoo wa Ta'aalaa 'amma yasifoon
Yet they make the jinn equals with Allah, though Allah did create the jinn; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! [for He is] above what they attribute to Him!
Commentary of verses 6:100 to 6:102
Throughout history, people have attributed divinity to mysterious or awe-inspiring beings—angels, stars, jinn—worshipping them out of reverence or fear. Yet these beings possess no creative power. They cannot create themselves or anything else; they are themselves created. The real question is whether worship belongs to the Creator or to His creation. Every living thing, including trees, receives precisely what it needs to survive. This perfect provision proves the existence of an all-aware Giver. If He were not aware, how could He fulfil every need so exactly? Why, then, would such a Being require partners in His divinity?
Badee'us samaawaati wal ardi annnaa yakoonu lahoo waladunw wa lam takul lahoo saahibatunw wa khalaqa kulla shai'in 'Aleem
To Him is due the primal origin of the heavens and the earth: How can He have a son when He has no consort? He created all things, and He has full knowledge of all things.
Commentary of verses 6:100 to 6:102
Throughout history, people have attributed divinity to mysterious or awe-inspiring beings—angels, stars, jinn—worshipping them out of reverence or fear. Yet these beings possess no creative power. They cannot create themselves or anything else; they are themselves created. The real question is whether worship belongs to the Creator or to His creation. Every living thing, including trees, receives precisely what it needs to survive. This perfect provision proves the existence of an all-aware Giver. If He were not aware, how could He fulfil every need so exactly? Why, then, would such a Being require partners in His divinity?
Zaalikumul laahu Rabbukum laaa ilaaha illaa huwa khaaliqu kulli shai'in fa'budooh; wa huwa 'alaa kulli shai'inw Wakeel
That is Allah, your Lord! there is no god but He, the Creator of all things: then worship you Him: and He has power to dispose of all affairs.
Commentary of verses 6:100 to 6:102
Throughout history, people have attributed divinity to mysterious or awe-inspiring beings—angels, stars, jinn—worshipping them out of reverence or fear. Yet these beings possess no creative power. They cannot create themselves or anything else; they are themselves created. The real question is whether worship belongs to the Creator or to His creation. Every living thing, including trees, receives precisely what it needs to survive. This perfect provision proves the existence of an all-aware Giver. If He were not aware, how could He fulfil every need so exactly? Why, then, would such a Being require partners in His divinity?
Laa tudrikuhul absaaru wa Huwa yudrikul absaara wa huwal Lateeful Khabeer
No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.
Commentary of verses 6:103 to 6:104
Many people wish to perceive God in visible, tangible form. When He does not appear this way, they turn to physical objects and declare them gods, satisfying their need for something concrete. But this betrays a shallow understanding of God's majesty. How could the Creator of this vast, perfectly ordered universe reduce Himself to something a weak human can see and touch? God must be discovered through the heart and perceived through faith. Those willing to see with inner insight will find Him. Those who insist on physical proof will remain distant—like someone refusing to recognise a flower by its scent, demanding only chemical analysis.
Qad jaaa'akum basaaa'iru mir Rabbikum faman absara falinafsihee wa man 'amiya fa'alaihaa; wa maaa ana 'alaikum bihafeez
"Now have come to you, from your Lord, proofs [to open your eyes]: if any will see, it will be for [the good of] his own soul; if any will be blind, it will be to his own [harm]: I am not [here] to watch over your doings."
Commentary of verses 6:103 to 6:104
Many people wish to perceive God in visible, tangible form. When He does not appear this way, they turn to physical objects and declare them gods, satisfying their need for something concrete. But this betrays a shallow understanding of God's majesty. How could the Creator of this vast, perfectly ordered universe reduce Himself to something a weak human can see and touch? God must be discovered through the heart and perceived through faith. Those willing to see with inner insight will find Him. Those who insist on physical proof will remain distant—like someone refusing to recognise a flower by its scent, demanding only chemical analysis.
Wa kazaalika nusarriful Aayaati wa liyaqooloo darasta wa linubaiyinahoo liqawminy ya'lamoon
Thus do we explain the signs by various [symbols]: that they may say, "You have taught [us] diligently," and that We may make the matter clear to those who know.
Commentary of verses 6:105 to 6:106
Some people earnestly seek knowledge and truth, whilst others, satisfied by wealth and power, feel they lack nothing. When the call of Truth is presented, those genuinely searching are far more likely to accept it. The self-satisfied rarely give it serious consideration and dismiss its significance. The message of Truth offers answers to sincere seekers and presents clear reasoning to the indifferent. For the former, the aim is acceptance; for the latter, it serves as evidence that the divine message was fully conveyed, leaving them without excuse.
ittabi' maaa oohiya ilaika mir Rabbika laaa ilaaha illaa Huwa wa a'rid 'anil mushrikeen
Follow what you are taught by inspiration from your Lord: there is no god but He: and turn aside from those who join gods with Allah.
Commentary of verses 6:105 to 6:106
Some people earnestly seek knowledge and truth, whilst others, satisfied by wealth and power, feel they lack nothing. When the call of Truth is presented, those genuinely searching are far more likely to accept it. The self-satisfied rarely give it serious consideration and dismiss its significance. The message of Truth offers answers to sincere seekers and presents clear reasoning to the indifferent. For the former, the aim is acceptance; for the latter, it serves as evidence that the divine message was fully conveyed, leaving them without excuse.
Wa law shaaa'al laahu maaa ashrakoo; wa maa ja'alnaaka 'alaihim hafeezanw wa maaa anta 'alaihim biwakeel
If it had been Allah's plan, they would not have taken false gods: but We made you not one to watch over their doings, nor art you set over them to dispose of their affairs.
Commentary of verses 6:107 to 6:108
When people reject the divine message with various excuses, a preacher might be tempted to adjust the delivery to suit their audience. But this would be wrong. The messenger must remain faithful to what God has taught, for the true purpose is to connect people to Allah—not to win followers by any means necessary. Equally, responding to stubbornness with insults is inappropriate. People develop strong biases based on inherited traditions and familiar thinking, creating mental barriers that prevent Truth from entering. Until these barriers are addressed, the door to understanding remains closed.
Wa laa tasubbul lazeena yad'oona min doonil laahi fa yasubbul laaha 'adwam bighairi 'ilm; kazaalika zaiyannaa likulli ummatin 'amalahum summa ilaa Rabbihim marji'uhum fa yunabbi'uhum bimaa kaanooya'maloon
Revile not you those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.
Commentary of verses 6:107 to 6:108
When people reject the divine message with various excuses, a preacher might be tempted to adjust the delivery to suit their audience. But this would be wrong. The messenger must remain faithful to what God has taught, for the true purpose is to connect people to Allah—not to win followers by any means necessary. Equally, responding to stubbornness with insults is inappropriate. People develop strong biases based on inherited traditions and familiar thinking, creating mental barriers that prevent Truth from entering. Until these barriers are addressed, the door to understanding remains closed.
Wa aqsamoo billaahi jahda aimaanihim la'in jaaa'at hum Aayatul la yu'minunna bihaa; qul innamal Aayaatu 'indal laahi wa maa yush'irukum annahaaa izaa jaaa'at laa yu'minoon
They swear their strongest oaths by Allah, that if a [special] sign came to them, by it they would believe. Say: "Certainly [all] signs are in the power of Allah: but what will make you [Muslims] realise that [even] if [special] signs came, they will not believe."?
Commentary of verses 6:109 to 6:110
Even when truth is presented with clear reasoning, some will still reject it. The cause is their distorted perspective rather than any flaw in the argument. Instead of considering the message sincerely, they raise irrelevant objections: were all our ancestors wrong? They dismiss sound evidence as ancestral contradiction, optical illusion, or trickery. Such arrogance makes guidance nearly impossible. Often these deniers feel superior and view accepting a humble messenger as beneath them. Lacking worldly status or refinement, the preacher appears unworthy of their attention. Pride prevents them from recognising truth, and they continue inventing excuses to justify their rejection.
Wa nuqallibu af'idatahum wa absaarahum kamaa lam yu'minoo biheee awwala marratinw wa wa nazaruhum fee tughyaanihim ya'mahoon
We [too] shall turn to [confusion] their hearts and their eyes, even as they refused to believe in this in the first instance: We shall leave them in their trespasses, to wander in distraction.
Commentary of verses 6:109 to 6:110
Even when truth is presented with clear reasoning, some will still reject it. The cause is their distorted perspective rather than any flaw in the argument. Instead of considering the message sincerely, they raise irrelevant objections: were all our ancestors wrong? They dismiss sound evidence as ancestral contradiction, optical illusion, or trickery. Such arrogance makes guidance nearly impossible. Often these deniers feel superior and view accepting a humble messenger as beneath them. Lacking worldly status or refinement, the preacher appears unworthy of their attention. Pride prevents them from recognising truth, and they continue inventing excuses to justify their rejection.
Wa law annanaa nazzal naaa ilaihimul malaaa'ikata wa kallamahumul mawtaa wa hasharnaa 'alaihim kulla shai'in qubulam maa kaanoo liyu'minooo illaaa ai yashaaa'al laahu wa laakinna aksarahum yajhaloon
Even if We did send to them angels, and the dead did speak to them, and We gathered together all things before their very eyes, they are not the ones to believe, unless it is in Allah's plan. But most of them ignore [the truth].
Commentary of verse 6:111
The essence of pilgrimage (Hajj) lies in maintaining fear and awareness of Allah. If a pilgrim makes an unintentional mistake in the order of rituals, or attends to necessary personal matters during the journey, it does not invalidate the Hajj—provided the pilgrim's heart remains focused on devotion, gratitude, and submission to Allah.
What truly matters is embodying the spirit of pilgrimage: humility, constant remembrance of Allah, and sincere prayer. Pilgrims must avoid anything that contradicts this spirit. There should be no arrogance or sense of superiority over fellow pilgrims. Boasting about one's lineage or ancestors is also inappropriate, as Hajj glorifies Allah alone, not the self. The pilgrimage teaches the equality of all people before the One Creator. If this lesson is not absorbed during Hajj, how can it be applied in everyday life?
Wa kazaalika ja'alnaa likulli nabiyyin 'aduwwan Shayaateenal insi waljinni yoohee ba'duhum ilaa ba'din zukhrufal qawli ghurooraa; wa law shaaa'a Rabbuka maa fa'aloohu fazarhum wa maa yaftaroon
Likewise did We make for every Messenger an enemy, evil ones among men and jinn, inspiring each other with flowery discourses by way of deception. If your Lord had so planned, they would not have done it: so leave them and their inventions alone.
Commentary of verse 6:112
The Quran is undoubtedly a book of guidance, but it only guides those who genuinely seek the truth with sincerity and openness. The search for truth is natural to human beings; we simply need to awaken this inner longing. Seeking and finding are not separate—they are stages of the same journey.
A sincere seeker begins to uncover the deeper meanings beyond the surface of life, moving from curiosity to faith in the unseen. The urge to submit develops into true worship of the Almighty. The desire to sacrifice for a greater good transforms into spending for Allah's cause. Questions about life's ultimate purpose find answers in belief in the Hereafter.
Discovering truth elevates one's awareness to the level of supreme reality. Such seekers become free from prejudice and rigid thinking. They recognise and accept truth wherever it appears, regardless of who speaks it. Allah protects and guides these souls, leading them on a clear path in this world and towards Paradise in the next. Those who seek truth with sincerity will surely find it.
Wa litasghaaa ilaihi af'idatul lazeena laa yu'minoona bil Aakhirati wa liyardawhu wa liyaqtarifoo maa hum muqtarifoon
To such [deceit] let the hearts of those incline, who have no faith in the hereafter: let them delight in it, and let them earn from it what they may.
Commentary of verse 6:113
Fear often stops people from accepting the truth. Rain is a blessing from Allah, yet it comes with thunder and lightning that frighten the faint-hearted. Similarly, Allah's word revealed through His prophets offers great promise and success, but accepting it can bring temporary worldly risks—loss of status, conflict with prevailing norms, or confrontation with established systems.
These fears cause some to hesitate or hold back entirely. Yet such caution is ultimately self-defeating. Those who do not respond wholeheartedly to Allah's call deprive themselves of His blessings in this life and the Hereafter. True fulfilment comes only to those who overcome fear and embrace the truth with courage and conviction.
Say: "Shall I seek for judge other than Allah? - when He it is Who has sent to you the Book, explained in detail." They know full well, to whom We have given the Book, that it has been sent down from your Lord in truth. Never be then of those who doubt.
Commentary of verses 6:114 to 6:115
The Quran sets clear rules about which animals may be eaten and which are forbidden, including those that die naturally. Some critics mocked this, saying: 'Muslims permit what they slaughter themselves but forbid what God causes to die—how strange!' This argument was merely clever wordplay, yet it confused many and cast doubt on Islam.
Throughout history, only a few people see through such deceptive language. Many are misled by eloquent falsehoods, mistaking illusion for truth. However, God has made the fundamental realities of life utterly clear. Ignorance is no excuse. His revelation is a reliable standard by which every claim can be tested—distinguishing empty rhetoric from genuine fact.
God's words address the essentials of past, present, and future with perfect justice. Anyone sincerely seeking truth will find it. Only those who prioritise their own biases over divine guidance remain confused. After such clarity, if someone still goes astray, God knows their true condition: perhaps they cling to status, are blinded by prejudice, crave superficial approval, or are consumed by envy.
Wa tammat Kalimatu Rabbika sidqanw wa 'adlaa; laa mubaddila li Kalimaatih; wa Huwas Samee'ul 'Aleem
The word of your Lord does find its fulfilment in truth and in justice: None can change His words: for He is the one who hears and knows all.
Commentary of verses 6:114 to 6:115
The Quran sets clear rules about which animals may be eaten and which are forbidden, including those that die naturally. Some critics mocked this, saying: 'Muslims permit what they slaughter themselves but forbid what God causes to die—how strange!' This argument was merely clever wordplay, yet it confused many and cast doubt on Islam.
Throughout history, only a few people see through such deceptive language. Many are misled by eloquent falsehoods, mistaking illusion for truth. However, God has made the fundamental realities of life utterly clear. Ignorance is no excuse. His revelation is a reliable standard by which every claim can be tested—distinguishing empty rhetoric from genuine fact.
God's words address the essentials of past, present, and future with perfect justice. Anyone sincerely seeking truth will find it. Only those who prioritise their own biases over divine guidance remain confused. After such clarity, if someone still goes astray, God knows their true condition: perhaps they cling to status, are blinded by prejudice, crave superficial approval, or are consumed by envy.
Wa in tuti' aksara man fil ardi yudillooka 'an sabeelil laah; iny yattabi'oona illaz zanna wa in hum illaa yakhrusoon
Wert you to follow the common run of those on earth, they will lead you away from the path of Allah. They follow nothing but conjecture: they do nothing but lie.
Commentary of verses 6:116 to 6:119
Everything in the world ultimately belongs to God, not us. We have no inherent right to possess or use anything—including animals—unless we do so in the manner He has shown. Animals provide essential food, but the question arises: how do we acquire the right to consume them? God creates and nourishes them; invoking His name at the time of slaughter acknowledges His ownership and expresses our gratitude. This act is not a mere ritual but a recognition of His generosity—the 'price' we pay to make the animal lawful for us. In cases of genuine necessity, God grants exemption from this requirement.
When people neglect God's commands on what is permitted or forbidden, superstition takes hold. Divergent opinions emerge, rooted in self-invented philosophies and empty customs. Those who truly wish to obey God must abandon these superstitions entirely, both in belief and practice.
Inna rabbaka Huwa a'lamu mai yadillu 'an sabeelihee wa Huwa a'lamu bilmuhtadeen
Your Lord knows best who strays from His way: He knows best who they are that receive His guidance.
Commentary of verses 6:116 to 6:119
Everything in the world ultimately belongs to God, not us. We have no inherent right to possess or use anything—including animals—unless we do so in the manner He has shown. Animals provide essential food, but the question arises: how do we acquire the right to consume them? God creates and nourishes them; invoking His name at the time of slaughter acknowledges His ownership and expresses our gratitude. This act is not a mere ritual but a recognition of His generosity—the 'price' we pay to make the animal lawful for us. In cases of genuine necessity, God grants exemption from this requirement.
When people neglect God's commands on what is permitted or forbidden, superstition takes hold. Divergent opinions emerge, rooted in self-invented philosophies and empty customs. Those who truly wish to obey God must abandon these superstitions entirely, both in belief and practice.
Fakuloo mimmmaa zukirasmul laahi 'alaihi in kuntum bi Aayaatihee mu'mineen
So eat of [meats] on which Allah's name has been pronounced, if you have faith in His signs.
Commentary of verses 6:116 to 6:119
Everything in the world ultimately belongs to God, not us. We have no inherent right to possess or use anything—including animals—unless we do so in the manner He has shown. Animals provide essential food, but the question arises: how do we acquire the right to consume them? God creates and nourishes them; invoking His name at the time of slaughter acknowledges His ownership and expresses our gratitude. This act is not a mere ritual but a recognition of His generosity—the 'price' we pay to make the animal lawful for us. In cases of genuine necessity, God grants exemption from this requirement.
When people neglect God's commands on what is permitted or forbidden, superstition takes hold. Divergent opinions emerge, rooted in self-invented philosophies and empty customs. Those who truly wish to obey God must abandon these superstitions entirely, both in belief and practice.
Wa maa lakum allaa taakuloo mimmaa zukirasmul laahi 'alaihi wa qad fassala lakum maa harrama 'alaikum illaa mad turirtum ilaih; wa inna kaseeral la yudilloona bi ahwaaa'ihim bighairi 'ilm; inna Rabbaka Huwa a'lamu bilmu'tadeen
Why should you not eat of [meats] on which Allah's name has been pronounced, when He has explained to you in detail what is forbidden to you - except under compulsion of necessity? But many do mislead [men] by their appetites unchecked by knowledge. Your Lord knows best those who transgress.
Commentary of verses 6:116 to 6:119
Everything in the world ultimately belongs to God, not us. We have no inherent right to possess or use anything—including animals—unless we do so in the manner He has shown. Animals provide essential food, but the question arises: how do we acquire the right to consume them? God creates and nourishes them; invoking His name at the time of slaughter acknowledges His ownership and expresses our gratitude. This act is not a mere ritual but a recognition of His generosity—the 'price' we pay to make the animal lawful for us. In cases of genuine necessity, God grants exemption from this requirement.
When people neglect God's commands on what is permitted or forbidden, superstition takes hold. Divergent opinions emerge, rooted in self-invented philosophies and empty customs. Those who truly wish to obey God must abandon these superstitions entirely, both in belief and practice.
Wa zaroo zaahiral ismi wa baatinah; innal lazeena yaksiboonal ismaa sa yujzawna bimaa kaanoo yaqtarifoon
Eschew all sin, open or secret: those who earn sin will get due recompense for their "earnings."
Commentary of verses 6:120 to 6:121
Every society develops its own customary practices around eating, drinking, and daily life, often treating these traditions as sacred. People feel strongly about such customs because they are backed by the authority of ancestors and respected figures. To deviate from them is seen as betraying one's heritage. When the call of truth challenges these traditions, objections arise. The influential figures of the day highlight aspects of established practice to persuade the public that their customs are correct and the 'new religion' is false. Yet God is fully aware of all this. On the Day of Judgement, when all realities are laid bare, every individual will see clearly whether they stood on the firm ground of truth or on the fragile ice of superstition.
Wa laa taakuloo mimaa lam yuzkaris mullaahi 'alaihi wa innahoo lafisq; wa innash Shayaateena la yoohoona ilaaa awliyaaa'ihim liyujaadilookum wa in ata'tumoohum innnakum lamushrikoon
Eat not of [meats] on which Allah's name has not been pronounced: That would be impiety. But the evil ones ever inspire their friends to contend with you if you were to obey them, you would indeed be Pagans.
Commentary of verses 6:120 to 6:121
Every society develops its own customary practices around eating, drinking, and daily life, often treating these traditions as sacred. People feel strongly about such customs because they are backed by the authority of ancestors and respected figures. To deviate from them is seen as betraying one's heritage. When the call of truth challenges these traditions, objections arise. The influential figures of the day highlight aspects of established practice to persuade the public that their customs are correct and the 'new religion' is false. Yet God is fully aware of all this. On the Day of Judgement, when all realities are laid bare, every individual will see clearly whether they stood on the firm ground of truth or on the fragile ice of superstition.
Awa man kaana maitan fa ahyainaahu wa ja'alnaa lahoo noorany yamshee bihee fin naasi kamamm masaluhoo fiz zulumaati laisa bikhaarijim minhaa; kazaalika zuyyina lilkaafireena maa kaanoo ya'maloon
Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the darknesses, from which he can never come out? Thus to those without faith their own deeds seem pleasing.
Commentary of verses 6:122 to 6:123
In God's sight, a person is truly alive when they accept the light of guidance and let it illuminate their path. Conversely, someone who remains deprived of this light, wandering in the darkness of falsehood, is as good as dead. The spiritually lifeless person is so entangled in superstition and prejudice that straightforward facts elude them. They cannot distinguish between empty argument and genuine discourse. Self-importance prevents them from accepting truth from any source outside their traditions. Customary ideas dominate their mind so completely that they cannot assess things by any other standard. Trapped by these weaknesses, they grope in darkness—alive in appearance, but dead in reality.
In stark contrast, one who opens their heart to guidance is freed from all psychological knots. They recognise truth instantly. Superficial words cannot obscure reality from their eyes. Personal taste and habit do not obstruct their path to truth. Truth becomes a luminous reality for them; their gaze does not waver, and they act without delay once they have found it. They walk in the light and strive to help others do the same.
Wa kazaalika ja'alnaa fee kulli qaryatin akaabira mujrimeehaa liyamkuroo feehaa wa maa yamkuroona illaa bi anfusihim wa maa yash'uroon
Thus have We placed leaders in every town, its wicked men, to plot [and burrow] therein: but they only plot against their own souls, and they perceive it not.
Commentary of verses 6:122 to 6:123
In God's sight, a person is truly alive when they accept the light of guidance and let it illuminate their path. Conversely, someone who remains deprived of this light, wandering in the darkness of falsehood, is as good as dead. The spiritually lifeless person is so entangled in superstition and prejudice that straightforward facts elude them. They cannot distinguish between empty argument and genuine discourse. Self-importance prevents them from accepting truth from any source outside their traditions. Customary ideas dominate their mind so completely that they cannot assess things by any other standard. Trapped by these weaknesses, they grope in darkness—alive in appearance, but dead in reality.
In stark contrast, one who opens their heart to guidance is freed from all psychological knots. They recognise truth instantly. Superficial words cannot obscure reality from their eyes. Personal taste and habit do not obstruct their path to truth. Truth becomes a luminous reality for them; their gaze does not waver, and they act without delay once they have found it. They walk in the light and strive to help others do the same.
Wa izaa jaaa'athum Aayatun qaaloo lan nu'mina hatta nu'taa misla maaa ootiya Rusulul laah; Allahu a'almu haisu yaj'alu Risaalatah; sa yuseebul lazeena ajramoo saghaarun 'indal laahi wa 'azaabun shadeedum bimaa kaanoo yamkuroon
When there comes to them a sign [from Allah], They say: "We shall not believe until we receive one [exactly] like those received by Allah's messengers." Allah knows best where [and how] to carry out His mission. Soon will the wicked be overtaken by humiliation before Allah, and a severe punishment, for all their plots.
Commentary of verse 6:124
Allah alone created humanity and everything in existence. He sustains the universe with purpose and care. The natural course for any person is to recognise Allah as Creator, Master, and Provider, never associating anyone or anything with Him. Yet because Allah is unseen, people often turn to visible things, worshipping created objects instead of the Creator. This is humanity's fundamental error—whether consciously or not, elevating creation to divine status.
The prophets called people to honour Allah alone and abandon false deities. Those attached to worldly idols reject this message. Their devotion runs so deep that they cannot accept the truth, especially when it comes through an ordinary human being like themselves.
Famai yuridil laahu ai yahdiyahoo yashrah sadrahoo lil islaami wa mai yurid ai yudillaho yaj'al sadrahoo daiyiqan harajan ka annamaa yassa' 'adu fis samaaa'; kazaalika yaj'alul laahur rijsa 'alal lazeena la yu'minoon
Those whom Allah [in His plan] wills to guide, He opens their breast to Islam; those whom He wills to leave straying, He makes their breast close and constricted, as if they had to climb up to the skies: thus does Allah [heap] the punishment on those who refuse to believe.
Commentary of verses 6:125 to 6:127
Truth, by its very nature, is clear and easy to understand. Yet in every age, countless people reject it despite its clarity. This is due to flawed thinking. One person clings so tightly to revered figures that abandoning them feels like self-destruction. Another fears that accepting truth will dismantle their worldly interests. Yet another worries that breaking with established custom will make them an outsider in their own society. Such thoughts overwhelm people, making the acceptance of truth seem like climbing a steep, daunting slope—so daunting that they lose heart at the mere sight of it.
Those free from psychological complications are entirely different. They value truth above all else and seek it from the outset. When truth appears, they recognise it immediately and accept it, dismissing all excuses and doubts. God reveals His truth through signs and symbols. Those with weaknesses in their hearts twist these signs to justify rejection, while those with open hearts grasp their true depth and nourish their minds with them. Their lives are set upon the straight path under God's direct guidance, leading to lasting success.
What God values most are good deeds. Those who obey Him will receive His help and be led to His Abode of Peace—Paradise, where they will live eternally, secure from all grief and trouble. God's help will be granted in the hereafter according to each person's deeds. Moreover, if a significant number of people obey God in this world, they will also receive a share of His grace here.
Wa haazaa siraatu Rabbika Mustaqeemaa; qad fassalnal Aayaati liqawminy yazzakkaroon
This is the path of your Lord, leading straight: We have detailed the signs for those who receive reminder.
Commentary of verses 6:125 to 6:127
Truth, by its very nature, is clear and easy to understand. Yet in every age, countless people reject it despite its clarity. This is due to flawed thinking. One person clings so tightly to revered figures that abandoning them feels like self-destruction. Another fears that accepting truth will dismantle their worldly interests. Yet another worries that breaking with established custom will make them an outsider in their own society. Such thoughts overwhelm people, making the acceptance of truth seem like climbing a steep, daunting slope—so daunting that they lose heart at the mere sight of it.
Those free from psychological complications are entirely different. They value truth above all else and seek it from the outset. When truth appears, they recognise it immediately and accept it, dismissing all excuses and doubts. God reveals His truth through signs and symbols. Those with weaknesses in their hearts twist these signs to justify rejection, while those with open hearts grasp their true depth and nourish their minds with them. Their lives are set upon the straight path under God's direct guidance, leading to lasting success.
What God values most are good deeds. Those who obey Him will receive His help and be led to His Abode of Peace—Paradise, where they will live eternally, secure from all grief and trouble. God's help will be granted in the hereafter according to each person's deeds. Moreover, if a significant number of people obey God in this world, they will also receive a share of His grace here.
Lahum daarus salaami 'inda Rabbihim wa huwa waliyyuhum bimaa kaanoo ya'maloon
For them will be a home of peace in the presence of their Lord: He will be their friend, because they practised [righteousness].
Commentary of verses 6:125 to 6:127
Truth, by its very nature, is clear and easy to understand. Yet in every age, countless people reject it despite its clarity. This is due to flawed thinking. One person clings so tightly to revered figures that abandoning them feels like self-destruction. Another fears that accepting truth will dismantle their worldly interests. Yet another worries that breaking with established custom will make them an outsider in their own society. Such thoughts overwhelm people, making the acceptance of truth seem like climbing a steep, daunting slope—so daunting that they lose heart at the mere sight of it.
Those free from psychological complications are entirely different. They value truth above all else and seek it from the outset. When truth appears, they recognise it immediately and accept it, dismissing all excuses and doubts. God reveals His truth through signs and symbols. Those with weaknesses in their hearts twist these signs to justify rejection, while those with open hearts grasp their true depth and nourish their minds with them. Their lives are set upon the straight path under God's direct guidance, leading to lasting success.
What God values most are good deeds. Those who obey Him will receive His help and be led to His Abode of Peace—Paradise, where they will live eternally, secure from all grief and trouble. God's help will be granted in the hereafter according to each person's deeds. Moreover, if a significant number of people obey God in this world, they will also receive a share of His grace here.
Wa yamwa yahshuruhum jamee'ai yaa ma'sharal jinni qadistaksartum minal insi wa qaala awliyaaa'uhy minal insi Rabbanas tamta'a ba'dunaa biba'dinw wa balaghnaaa ajalannal lazeee ajjalta lanaa; qaalan Naaru maswaakum khaalideena feehaaa illaa maa shaaa'allaah; inna Rabbaka Hakeemun 'Aleem
One day will He gather them all together,
[and say]: "O you assembly of jinn! Much [toll] did you take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which you did appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever,
except as Allah wills." for your Lord is full of wisdom and knowledge.
Commentary of verses 6:128 to 6:129
When a person is led astray, it is never a simple case of one party deceiving another. Both sides believe they are achieving something worthwhile. Satan's aim is to fulfil his ancient promise to mislead humanity, as recorded in the Quran (17:61). Those who follow him do so for personal gain—whether to enhance their business through superstition, to claim spiritual authority through false connections with unseen forces, or to gain leadership by promoting movements built on empty slogans.
Satanic appeals have always been more immediately attractive than the call to God. They promise quick rewards and earthly power, which is why people are drawn to them. Both the deceiver and the deceived share in the responsibility, each pursuing their own interests while turning away from the truth.
Wa kazaalika nuwallee ba'daz zaalimeena ba'dam bimaa kaanoo yaksiboon
Thus do we make the wrongdoers turn to each other, because of what they earn.
Commentary of verses 6:128 to 6:129
When a person is led astray, it is never a simple case of one party deceiving another. Both sides believe they are achieving something worthwhile. Satan's aim is to fulfil his ancient promise to mislead humanity, as recorded in the Quran (17:61). Those who follow him do so for personal gain—whether to enhance their business through superstition, to claim spiritual authority through false connections with unseen forces, or to gain leadership by promoting movements built on empty slogans.
Satanic appeals have always been more immediately attractive than the call to God. They promise quick rewards and earthly power, which is why people are drawn to them. Both the deceiver and the deceived share in the responsibility, each pursuing their own interests while turning away from the truth.
Yaa ma'sharal jinni wal insi alam yaatikum Rusulum minkum yaqussoona 'alaikum Aayaatee wa yunziroonakum liqaaa'a Yawmikum haazaa; qaaloo shahidnaa 'alaaa anfusinaa wa gharrat humul hayaatud dunyaa wa shahidooo 'alaa anfusihim annahum kaanoo kaafireen
"O you assembly of jinn and men! came there not to you messengers from amongst you, setting forth to you My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. So against themselves will they bear witness that they disbelieved.
Commentary of verses 6:130 to 6:131
On the Day of Judgement, it will become clear that those who went astray or misled others did not do so out of ignorance or confusion. They were fully aware of the truth but chose to ignore it. Their attachment to worldly gain and status blinded them to what was evident. Although God's guidance came to them clearly through His messengers, they deliberately turned away, captivated by temporary pleasures.
In the Hereafter, all their excuses and justifications will collapse. They will be confronted with how openly the truth was presented to them and how they rejected it using clever words and false reasoning. Despite being corrected, they persisted in their denial, convinced they had successfully defended their position. But on that Day, the reality they avoided will be undeniable.
Zaalika al lam yakkur Rabbuka muhlikal quraa bizulminw wa ahluhaa ghaafiloon
[The messengers were sent] thus, for your Lord would not destroy for their wrong-doing men's habitations whilst their occupants were unwarned.
Commentary of verses 6:130 to 6:131
On the Day of Judgement, it will become clear that those who went astray or misled others did not do so out of ignorance or confusion. They were fully aware of the truth but chose to ignore it. Their attachment to worldly gain and status blinded them to what was evident. Although God's guidance came to them clearly through His messengers, they deliberately turned away, captivated by temporary pleasures.
In the Hereafter, all their excuses and justifications will collapse. They will be confronted with how openly the truth was presented to them and how they rejected it using clever words and false reasoning. Despite being corrected, they persisted in their denial, convinced they had successfully defended their position. But on that Day, the reality they avoided will be undeniable.
Wa likullin darajaatum mimmaa 'amiloo; wa maa Rabbuka bighaafilin 'ammaa ya'maloon
To all are degrees [or ranks] according to their deeds: for your Lord is not unmindful of anything that they do.
Commentary of verses 6:132 to 6:135
In this world, people achieve different levels of success based on their effort, wisdom, and diligence. The same principle applies to the Hereafter. Just as worldly success requires time, resources, and careful planning, so does success in the next life. A person must invest in good deeds, act wisely, and guard their spiritual interests with the same care they apply to worldly matters.
God is fully aware of every individual's actions and will reward each person accordingly. This world is a brief test offering immense opportunity: through righteous deeds in a temporary life, one can earn eternal reward. God does not benefit from this arrangement. If this generation rejects His plan, He can easily replace them with others who will accept it.
The freedom enjoyed by both the righteous and the arrogant is not a reward but a trial. Those who reject the truth and seem to prosper should not be deceived—this state is temporary. Soon, everything they relied upon will be stripped away, and they will face the consequences of their choices with no chance to undo them.
Wa Rabbukal ghaniyyu zur rahmah; iny yashaaa yuz hibkum wa yastakhlif mim ba'dikum wa yastakhlif mim ba'dikum maa yashaaa'u kamaaa ansha akum min zurriyyati qawmin aakhareen
Your Lord is self-sufficient, full of Mercy: if it were His will, He could destroy you, and in your place appoint whom He will as your successors, even as He raised you up from the posterity of other people.
Commentary of verses 6:132 to 6:135
In this world, people achieve different levels of success based on their effort, wisdom, and diligence. The same principle applies to the Hereafter. Just as worldly success requires time, resources, and careful planning, so does success in the next life. A person must invest in good deeds, act wisely, and guard their spiritual interests with the same care they apply to worldly matters.
God is fully aware of every individual's actions and will reward each person accordingly. This world is a brief test offering immense opportunity: through righteous deeds in a temporary life, one can earn eternal reward. God does not benefit from this arrangement. If this generation rejects His plan, He can easily replace them with others who will accept it.
The freedom enjoyed by both the righteous and the arrogant is not a reward but a trial. Those who reject the truth and seem to prosper should not be deceived—this state is temporary. Soon, everything they relied upon will be stripped away, and they will face the consequences of their choices with no chance to undo them.
Inna maa too'adoona la aatinw wa maaa antum bimu'jizeen
All that has been promised to you will come to pass: nor can you frustrate it [in the least bit].
Commentary of verses 6:132 to 6:135
In this world, people achieve different levels of success based on their effort, wisdom, and diligence. The same principle applies to the Hereafter. Just as worldly success requires time, resources, and careful planning, so does success in the next life. A person must invest in good deeds, act wisely, and guard their spiritual interests with the same care they apply to worldly matters.
God is fully aware of every individual's actions and will reward each person accordingly. This world is a brief test offering immense opportunity: through righteous deeds in a temporary life, one can earn eternal reward. God does not benefit from this arrangement. If this generation rejects His plan, He can easily replace them with others who will accept it.
The freedom enjoyed by both the righteous and the arrogant is not a reward but a trial. Those who reject the truth and seem to prosper should not be deceived—this state is temporary. Soon, everything they relied upon will be stripped away, and they will face the consequences of their choices with no chance to undo them.
Say: "O my people! Do whatever you can: I will do [my part]: soon will you know who it is whose end will be [best] in the Hereafter: certain it is that the wrongdoers will not be successful."
Commentary of verses 6:132 to 6:135
In this world, people achieve different levels of success based on their effort, wisdom, and diligence. The same principle applies to the Hereafter. Just as worldly success requires time, resources, and careful planning, so does success in the next life. A person must invest in good deeds, act wisely, and guard their spiritual interests with the same care they apply to worldly matters.
God is fully aware of every individual's actions and will reward each person accordingly. This world is a brief test offering immense opportunity: through righteous deeds in a temporary life, one can earn eternal reward. God does not benefit from this arrangement. If this generation rejects His plan, He can easily replace them with others who will accept it.
The freedom enjoyed by both the righteous and the arrogant is not a reward but a trial. Those who reject the truth and seem to prosper should not be deceived—this state is temporary. Soon, everything they relied upon will be stripped away, and they will face the consequences of their choices with no chance to undo them.
Wa ja'aloo lillaahi mimmaa zara-a minal harsi walan'aami naseeban faqaaloo haazaa lillaahi biza'mihim wa haaza lishurakaa'inaa famaa kaana lishurakaaa'ihim falaa yasilu ilal laahi wa maa kaana lillaahi fahuwa yasilu ilaa shurakaaa'ihim; saaa'a maa yahkumoon
Out of what Allah has produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this" - for our "partners"! but the share of their" partners "reaches not Allah, whilst the share of Allah reaches their "partners"! evil [and unjust] is their assignment!
Commentary of verse 6:136
A true believer aims for the Hereafter and seeks Allah's pleasure above all else. This does not mean abandoning the world entirely, but rather earning what is necessary without making wealth accumulation a life goal. Whatever surplus he has, he spends in the way of Allah, keeping only what he truly needs.
It would be impractical to legislate every detail of daily transactions. Instead, Islam provides core principles: goodwill towards others, fairness in dealings, and treating people as brothers. When we act with sincerity and justice, considering others' interests alongside our own, Allah will not hold us accountable for honest efforts to maintain harmony and equity.
Wa kazaalika zaiyana likaseerim minal mushrikeena qatla awlaadihim shurakaaa'uhum liyurdoohum wa liyalbisoo 'alaihim deenahum wa law shaaa'al laahu maa fa'aloohu fazarhum wa maa yaftaroon
Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions.
Commentary of verses 6:137 to 6:139
In pre-Islamic Arabia, people claimed to follow the religion of Abraham and Ishmael, yet practised a faith invented by their own leaders. They imposed arbitrary restrictions on livestock and produce, declaring certain animals forbidden for women but permissible for men, or prohibiting the riding or slaughtering of specific animals without invoking God's name. These invented rules had nothing to do with true devotion to God or preparation for the Hereafter.
Such people obsess over trivial matters while ignoring the real essence of faith. This is one of Satan's strategies: he distracts people from genuine religion by burdening them with irrelevant rituals. By promoting extremism in outward forms, he gives them the false sense that they are faithfully observing God's commands. A person may meticulously perform the external actions of prayer yet remain devoid of sincerity and humility, mistakenly believing they have perfected their worship.
Wa qaaloo haaziheee an'aamunw wa harsun hijrun laa yat'amuhaaa illaa man nashaaa'u biza'mihim wa an'aamun hurrimat zuhooruhaa wa an'aamul laa yazkuroonas mal laahi 'alaihaf tiraaa'an 'alaih; sa yajzeehim bimaa kaanoo yaftaroon
And they say that such and such cattle and crops are taboo, and none should eat of them except those whom - so they say - We wish; further, there are cattle forbidden to yoke or burden, and cattle on which, [at slaughter], the name of Allah is not pronounced; - inventions against Allah's name: soon will He requite them for their inventions.
Commentary of verses 6:137 to 6:139
In pre-Islamic Arabia, people claimed to follow the religion of Abraham and Ishmael, yet practised a faith invented by their own leaders. They imposed arbitrary restrictions on livestock and produce, declaring certain animals forbidden for women but permissible for men, or prohibiting the riding or slaughtering of specific animals without invoking God's name. These invented rules had nothing to do with true devotion to God or preparation for the Hereafter.
Such people obsess over trivial matters while ignoring the real essence of faith. This is one of Satan's strategies: he distracts people from genuine religion by burdening them with irrelevant rituals. By promoting extremism in outward forms, he gives them the false sense that they are faithfully observing God's commands. A person may meticulously perform the external actions of prayer yet remain devoid of sincerity and humility, mistakenly believing they have perfected their worship.
Wa qaaloo maa fee butooni haazihil an'aami khaalisatul lizukoorinaa wa muharramun 'alaaa azwaajinaa wa iny yakum maitatan fahum feehi shurakaaa'; sa yajzeehim wasfahum; innahoo Hakeemun 'Aleem
They say: "What is in the wombs of such and such cattle is specially reserved [for food] for our men, and forbidden to our women; but if it is still-born, then all have share therein. For their [false] attribution [of superstitions to Allah], He will soon punish them: for He is full of wisdom and knowledge.
Commentary of verses 6:137 to 6:139
In pre-Islamic Arabia, people claimed to follow the religion of Abraham and Ishmael, yet practised a faith invented by their own leaders. They imposed arbitrary restrictions on livestock and produce, declaring certain animals forbidden for women but permissible for men, or prohibiting the riding or slaughtering of specific animals without invoking God's name. These invented rules had nothing to do with true devotion to God or preparation for the Hereafter.
Such people obsess over trivial matters while ignoring the real essence of faith. This is one of Satan's strategies: he distracts people from genuine religion by burdening them with irrelevant rituals. By promoting extremism in outward forms, he gives them the false sense that they are faithfully observing God's commands. A person may meticulously perform the external actions of prayer yet remain devoid of sincerity and humility, mistakenly believing they have perfected their worship.
Qad khasiral lazeena qatalooo awlaadahum safaham bighairi 'ilminw wa harramoo maa razaqahumul laahuf tiraaa'an 'alal laah; qad dalloo wa maa kaanoo muhtadeen
Lost are those who slay their children, from folly, without knowledge, and forbid food which Allah has provided for them, inventing [lies] against Allah. They have indeed gone astray and heeded no guidance.
Commentary of verse 6:140
In moments of anger or stubbornness, some swear oaths that prevent them from doing good. Among the ancient Arabs, such vows were common—people would pledge to avoid certain charitable acts, then use those oaths as excuses to refuse helping others.
Refraining from good deeds is wrong in itself, but invoking Allah's name to justify such behaviour is far worse. Allah is the source of all mercy and goodness. To attach His name to the refusal of righteous action is a serious sin. Corruption is harmful enough, but when it is done in Allah's name, the evil is multiplied.
Wa Huwal lazee ansha-a jannaatim ma'rooshaatinw wa ghaira ma'rooshaatinw wan nakhla wazzar'a mukhtalifan ukuluhoo wazzaitoona warrum maana mutashaabihanw wa ghaira mutashaabih; kuloo min samariheee izaaa asmara wa aatoo haqqahoo yawma hasaadihee wa laa tusrifoo; innahoo laa yuhibbul musrifeen
It is He Who producs gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar [in kind] and different [in variety]: eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered.
But waste not by excess: for Allah loves not the wasters.
Commentary of verses 6:141 to 6:142
God has created a rich variety of foods for humanity—some grow close to the ground like melons and vegetables, others climb like grapes, and some hang high in trees like dates and mangoes. Similarly, animals of all sizes have been provided to meet human needs, from camels and horses to sheep and goats. Though created independently, humans, animals, and plants exist in remarkable harmony.
When the body needs nourishment, fruits hang ready on trees. When the eye seeks beauty, nature offers stunning landscapes. When transport or food is required, suitable animals are available. This perfect coordination throughout the universe declares the oneness of God, for such unity could only come from a single Creator.
Recognising this unearned provision should fill the heart with gratitude and deepen one's awareness of God (taqwa). It reminds us that every privilege carries responsibility, and that one day we will stand before God to account for our lives. This awareness should lead to two habits: acknowledging God's hand in everything we receive, and spending only according to genuine need, avoiding waste and excess. Satan's role is to distract people from this understanding and entangle them in irrelevant concerns.
Wa minal an'aami hamoolatanw wa farshaa; kuloo mimmaa razaqakumul laahu wa laa tattabi'oo khutuwaatish Shaitaan; innahoo lakum 'aduwwum mubeen
Of the cattle are some for burden and some for meat: eat what Allah has provided for you, and follow not the footsteps of Satan: for he is to you and avowed enemy.
Commentary of verses 6:141 to 6:142
God has created a rich variety of foods for humanity—some grow close to the ground like melons and vegetables, others climb like grapes, and some hang high in trees like dates and mangoes. Similarly, animals of all sizes have been provided to meet human needs, from camels and horses to sheep and goats. Though created independently, humans, animals, and plants exist in remarkable harmony.
When the body needs nourishment, fruits hang ready on trees. When the eye seeks beauty, nature offers stunning landscapes. When transport or food is required, suitable animals are available. This perfect coordination throughout the universe declares the oneness of God, for such unity could only come from a single Creator.
Recognising this unearned provision should fill the heart with gratitude and deepen one's awareness of God (taqwa). It reminds us that every privilege carries responsibility, and that one day we will stand before God to account for our lives. This awareness should lead to two habits: acknowledging God's hand in everything we receive, and spending only according to genuine need, avoiding waste and excess. Satan's role is to distract people from this understanding and entangle them in irrelevant concerns.
[Take] eight [head of cattle] in [four] pairs: of sheep a pair, and of goats a pair; say, has He forbidden the two males, or the two females, or [the young] which the wombs of the two females enclose? Tell me with knowledge if you are truthful:
Commentary of verses 6:143 to 6:144
By nature, human beings possess an inner awareness of God and an instinct to distinguish between right and wrong. Left undisturbed, a person's natural inclination would lead them toward truth and the worship of the one true God. Satan understands this well. To corrupt this innate guidance, he introduces false customs and invented restrictions. He creates imaginary gods in the name of religion and fabricates prohibitions that have no basis in truth.
Through these distractions, Satan leads people away from the straight path while making them believe they are progressing spiritually. They follow a crooked route, yet feel confident they are on the right one. In God's eyes, such people are transgressors. They were given the intellect to recognise truth from falsehood, but their prejudices and attachments distorted their thinking. Despite having the ability to understand, they remain far from the truth.
say, has He forbidden the two males, or the two females, or [the young] which the wombs of the two females enclose? - Were you present when Allah ordered you such a thing? But who does more wrong than one who invents a lie against Allah, to lead astray men without knowledge? For Allah guides not people who do wrong.
Commentary of verses 6:143 to 6:144
By nature, human beings possess an inner awareness of God and an instinct to distinguish between right and wrong. Left undisturbed, a person's natural inclination would lead them toward truth and the worship of the one true God. Satan understands this well. To corrupt this innate guidance, he introduces false customs and invented restrictions. He creates imaginary gods in the name of religion and fabricates prohibitions that have no basis in truth.
Through these distractions, Satan leads people away from the straight path while making them believe they are progressing spiritually. They follow a crooked route, yet feel confident they are on the right one. In God's eyes, such people are transgressors. They were given the intellect to recognise truth from falsehood, but their prejudices and attachments distorted their thinking. Despite having the ability to understand, they remain far from the truth.
Qul laaa ajidu fee maaa oohiya ilaiya muharraman 'alaa taa'iminy yat'amuhooo illaaa ai yakoona maitatan aw damam masfoohan aw lahma khinzeerin fa innahoo rijsun aw fisqan uhilla lighairil laahi bih; famanid turra ghaira baa ghinw wa laa 'aadin fa inna Rabbaka Ghafoorur Raheem
Say: "I find not in the message received by me by inspiration any [meat] forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine, for it is an abomination - or, what is impious, [meat] on which a name has been invoked, other than Allah's".
But [even so], if a person is forced by necessity, without wilful disobedience, nor transgressing due limits, your Lord is Forgiving, Most Merciful.
Commentary of verse 6:145
Divorce is an exceptional measure for exceptional circumstances. Yet even in this emotionally charged situation, the Quran commands taqwa—consciousness of Allah—alongside justice and kindness. This illustrates the standard of conduct expected from a believer in all aspects of life. If separation becomes unavoidable, it should proceed in stages, not abruptly, allowing time for reflection and reconciliation.
Wa 'alal lazeena haadoo harramnaa kulla zee zufurinw wa minal baqari walghanami harramnaa 'alihim shuh oomahumaaa illaa maa hamalat zuhooruhumaaa awil hawaayaaa aw makhtalata bi'azm zaalika jazainaahum bibaghyihim wa innaa lasaa diqoon
For those who followed the Jewish Law, We forbade every [animal] with undivided hoof, and We forbade them that fat of the ox and the sheep, except what adheres to their backs or their entrails, or is mixed up with a bone: this in recompense for their wilful disobedience: for We are true [in Our ordinances].
Commentary of verses 6:146 to 6:147
The core prohibitions in Islamic law have remained constant: carrion, flowing blood, pork, and meat dedicated to anything other than Allah. All other restrictions derive from these essentials. However, when a community blessed with divine guidance turns arrogant and disobedient, Allah may impose additional constraints as a form of discipline.
This often occurs when religious leaders focus obsessively on outward rituals while neglecting the deeper spiritual truths. They complicate simple teachings and introduce unnecessary restrictions. Among the Jews, for example, scholars devised elaborate rules about permissible animals based on cloven hooves and chewing cud, which unnecessarily banned camels and rabbits. Similarly, they placed restrictions on birds with claws, excluding ostriches and ducks without justification.
Such self-imposed burdens narrow what Allah intended to be spacious. When people reject truth, they are not immediately punished—this delay is divine mercy, offering time for repentance. Yet this forbearance can deceive the arrogant into thinking they face no consequences. Eventually, however, divine reckoning arrives, whether in this life or the next.
Fa in kazzabooka faqur Rabbukum zoo rahmatinw waasi'atinw waasi'atinw wa laa yuraddu baasuhoo 'anil qawmil mujrimeen
If they accuse you of falsehood, say: "Your Lord is full of mercy all-embracing; but from people in guilt never will His wrath be turned back.
Commentary of verses 6:146 to 6:147
The core prohibitions in Islamic law have remained constant: carrion, flowing blood, pork, and meat dedicated to anything other than Allah. All other restrictions derive from these essentials. However, when a community blessed with divine guidance turns arrogant and disobedient, Allah may impose additional constraints as a form of discipline.
This often occurs when religious leaders focus obsessively on outward rituals while neglecting the deeper spiritual truths. They complicate simple teachings and introduce unnecessary restrictions. Among the Jews, for example, scholars devised elaborate rules about permissible animals based on cloven hooves and chewing cud, which unnecessarily banned camels and rabbits. Similarly, they placed restrictions on birds with claws, excluding ostriches and ducks without justification.
Such self-imposed burdens narrow what Allah intended to be spacious. When people reject truth, they are not immediately punished—this delay is divine mercy, offering time for repentance. Yet this forbearance can deceive the arrogant into thinking they face no consequences. Eventually, however, divine reckoning arrives, whether in this life or the next.
Sayaqoolul lazeena ashrakoo law shaaa'al laahu maaa ashraknaa wa laaa aabaa'unaa wa laa harramnaa min shai'; kazaalika kazzabal lazeena min qablihim hattaa zaaqoo baasanaa; qul hal 'indakum min 'ilmin fatukh rijoohu lanaa in tattabi'oona illaz zanna wa in antum illaa takhhrusoon
Those who give partners [to Allah] will say: "If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath. Say: "Have you any [certain] knowledge? If so, produce it before us.
You follow nothing but conjecture: you do nothing but lie."
Commentary of verses 6:148 to 6:149
The call to pure truth often seems strange and unfamiliar. Established religion enjoys social prominence, backed by centuries of tradition and widespread acceptance. By contrast, the message of truth stands alone, without institutional support or popular approval.
People struggle to understand how something so widely practised and deeply rooted could displease Allah. They assume that if customary religion has flourished and endured for so long, it must reflect divine approval—otherwise, how could it have spread so successfully? They question whether Allah's favoured path would truly be one that lacks worldly status and recognition, rather than the religion already established everywhere around them.
Say: "With Allah is the argument that reaches home: if it had been His will, He could indeed have guided you all."
Commentary of verses 6:148 to 6:149
The call to pure truth often seems strange and unfamiliar. Established religion enjoys social prominence, backed by centuries of tradition and widespread acceptance. By contrast, the message of truth stands alone, without institutional support or popular approval.
People struggle to understand how something so widely practised and deeply rooted could displease Allah. They assume that if customary religion has flourished and endured for so long, it must reflect divine approval—otherwise, how could it have spread so successfully? They question whether Allah's favoured path would truly be one that lacks worldly status and recognition, rather than the religion already established everywhere around them.
Qul halumma shuhadaaa'akumul lazeena yash hadoona annal laaha harrama haazaa fa in shahidoo falaa tashhad ma'ahum; wa laa tattabi' ahwaaa'al lazeena kazzaboo bi Aayaatinaa wallazeena laa yu'minoona bil Aakhirati wa hum bi Rabbihim ya'diloon
Say: "Bring forward your witnesses to prove that Allah did forbid so and so." If they bring such witnesses, be not you amongst them: Nor follow you the vain desires of such as treat our signs as falsehoods, and such as believe not in the Hereafter: for they hold others as equal with their Lord.
Commentary of verse 6:150
After divorce, unresolved issues often remain. Perhaps the couple wish to reconcile, or the woman may wish to remarry. No obstacles should be placed in their way. If there are young children who need nursing, the former spouses should not create difficulties for one another. Instead, they should consult and reach mutual agreement with dignity.
This is how believers should handle conflict and separation: with respect for both parties, avoiding harm, and seeking solutions acceptable to all. Such conduct reflects a soul purified by faith. Without belief in Allah and awareness of His judgement, people will not heed good counsel—they will find excuses and loopholes. But those who believe in Allah and the Last Day know that ultimately all matters will be presented before Him, where excuses will not avail.
Qul ta'aalaw atlu maa harrama Rabbukum 'alaikum allaa tushrikoo bihee shai'anw wa bilwaalidaini ihsaananw wa laa taqtulooo aw alaadakum min imlaaq; nahnu narzuqukum wa iyyaahum wa laa taqrabul fawaahisha maa zahara minhaa wa maa batana wa laa taqtulun nafsal latee harramal laahu illaa bilhaqq; zaalikum wassaakum bihee la'allakum ta'qiloon
Say: "Come, I will rehearse what Allah has [really] prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide provision for you and for them;- come not nigh to shameful deeds. Whether open or secret;
take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom.
Commentary of verses 6:151 to 6:152
Throughout the guidance on marriage and divorce, the Quran emphasises taqwa and kindness. This shows that fulfilling commandments properly requires more than legal compliance. Believers must cultivate genuine goodwill, compassion, fairness, and concern for one another. At the same time, they must remain conscious of Allah, knowing that mistreating others incurs His displeasure. On the Day of Judgement, excuses will be of no use, and nothing can be hidden from Him.
Wa laa taqraboo maalal yateemi illaa billatee hiyaa ahsanu hattaa yablugha ashuddahoo wa awful kaila walmeezaana bilqisti laa nukallifu nafsan illaa wus'ahaa wa izaa qultum fa'diloo wa law kaana zaa qurbaa wa bi 'ahdil laahi awfoo; zaalikum wassaakum bihee la'allakum tazakkarron
And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength; give measure and weight with [full] justice;- no burden do We place on any soul, but that which it can bear;- whenever you speak, speak justly, even if a near relative is concerned;
and fulfil the covenant of Allah: thus does He command you, that you may remember.
Commentary of verses 6:151 to 6:152
Throughout the guidance on marriage and divorce, the Quran emphasises taqwa and kindness. This shows that fulfilling commandments properly requires more than legal compliance. Believers must cultivate genuine goodwill, compassion, fairness, and concern for one another. At the same time, they must remain conscious of Allah, knowing that mistreating others incurs His displeasure. On the Day of Judgement, excuses will be of no use, and nothing can be hidden from Him.
Wa annna haazaa Siraatee mustaqeeman fattabi'oohu wa laa tattabi'us subula fatafarraqa bikum 'an sabeelih; zaalikum wassaakum bihee la'allakum tattaqoon
Indeed, this is My way, leading straight: follow it: follow not [other] paths: they will scatter you about from His [great] path: thus does He command you. that you may be righteous.
Commentary of verse 6:153
If a bride-gift is agreed upon at marriage but the couple separate before consummation, Islamic law entitles the woman to half the agreed amount. However, the spirit of goodwill encourages generosity beyond legal minimums. The woman may feel inclined to forgo her entitlement, while the man may choose to give the full amount despite being legally entitled to withhold half.
This attitude of generosity should pervade all areas of life. A truly Islamic society is one where people prefer to give rather than take. Such liberality should be shown in times of enmity as well as friendship.
Summa aatainaa Moosal Kitaaba tammaaman 'alal lazeee ahsana wa tafseelal likulli shai'inw wa hudanw wa rahmatal la'allahum biliqaaa'i Rabbihim yu'minoon
Moreover, We gave Moses the Book, completing [Our favour] to those who would do right, and explaining all things in detail, and a guide and a mercy, that they might believe in the meeting with their Lord.
Commentary of verses 6:154 to 6:157
Every Book revealed by Allah contains detailed guidance, yet serves a single purpose: to make people recognise their accountability before Him. Life should be lived with the constant awareness that every action will be answered for, not in careless freedom but with responsibility.
This was the aim of earlier scriptures and remains the purpose of the Quran. Allah has placed the rest of creation under direct regulation, but granted human beings freedom. His method of guidance is to present truth and falsehood through prophets and revealed books expressed in the language of reason.
In this world, divine will appears before people as rational argument. Accepting this reasoning means accepting Allah; rejecting it amounts to rejecting Him.
Wa haazaa Kitaabun anzalnaahu Mubaarakun fattabi'oohu wattaqoo la'al lakum urhamoon
And this is a Book which We have revealed as a blessing: so follow it and be righteous, that you may receive mercy:
Commentary of verses 6:154 to 6:157
Every Book revealed by Allah contains detailed guidance, yet serves a single purpose: to make people recognise their accountability before Him. Life should be lived with the constant awareness that every action will be answered for, not in careless freedom but with responsibility.
This was the aim of earlier scriptures and remains the purpose of the Quran. Allah has placed the rest of creation under direct regulation, but granted human beings freedom. His method of guidance is to present truth and falsehood through prophets and revealed books expressed in the language of reason.
In this world, divine will appears before people as rational argument. Accepting this reasoning means accepting Allah; rejecting it amounts to rejecting Him.
An taqooloo innammaaa unzilal Kitaabu 'alaa taaa'ifataini min qablinaa wa in kunnaa 'an diraasatihim laghaafileen
Lest you should say: "The Book was sent down to two Peoples before us, and for our part, we remained unacquainted with all that they learned by assiduous study:"
Commentary of verses 6:154 to 6:157
Every Book revealed by Allah contains detailed guidance, yet serves a single purpose: to make people recognise their accountability before Him. Life should be lived with the constant awareness that every action will be answered for, not in careless freedom but with responsibility.
This was the aim of earlier scriptures and remains the purpose of the Quran. Allah has placed the rest of creation under direct regulation, but granted human beings freedom. His method of guidance is to present truth and falsehood through prophets and revealed books expressed in the language of reason.
In this world, divine will appears before people as rational argument. Accepting this reasoning means accepting Allah; rejecting it amounts to rejecting Him.
Aw taqooloo law annaaa unzila 'alainal kitaabu lakunnaaa ahdaa minhum; faqad jaaa'akum baiyinatum mir Rabbikum wa hudanw wa rahmah; faman azlamu mimman kazzaba bi Aayaatil laahi wa sadaf 'anhaa; sanajzil lazeena yasdifoona 'an Aayaatinaa sooo'al 'azaabi bimaa kaanoo yasdifoon
Or lest you should say: "If the Book had only been sent down to us, we should have followed its guidance better than they." Now then has come to you a clear [sign] from your Lord, and a guide and a mercy: then who could do more wrong than one who rejects Allah's signs,
and turns away therefrom? In good time shall We requite those who turn away from Our verses, with a dreadful punishment, for their turning away.
Commentary of verses 6:154 to 6:157
Every Book revealed by Allah contains detailed guidance, yet serves a single purpose: to make people recognise their accountability before Him. Life should be lived with the constant awareness that every action will be answered for, not in careless freedom but with responsibility.
This was the aim of earlier scriptures and remains the purpose of the Quran. Allah has placed the rest of creation under direct regulation, but granted human beings freedom. His method of guidance is to present truth and falsehood through prophets and revealed books expressed in the language of reason.
In this world, divine will appears before people as rational argument. Accepting this reasoning means accepting Allah; rejecting it amounts to rejecting Him.
hal yanzuroona illaaa an taatiyahumul malaaa'ikatu aw yaatiya Rabbuka aw yaatiya ba'du Aayaati Rabbik; yawma yaatee ba'du Aayaati Rabbika laa yanfa'u nafsan eemaanuhaa lam takun aamanat min qablu aw kasabat feee eemaanihaa khairaa; qulin tazirooo innaa muntaziroon
Are they waiting to see if the angels come to them, or your Lord [Himself], or certain of the signs of your Lord! the day that certain of the signs of your Lord do come, no good will it do to a soul to believe in them then if it believed not before nor earned righteousness through its faith. Say: "Wait you: we too are waiting."
Commentary of verse 6:158
The Jews developed a reckless disregard for truth because they fragmented Allah's Book, selectively emphasising certain passages whilst ignoring others. They repeatedly recited verses about rewards but omitted those describing the deeds that earned them. They highlighted verses supporting their political interests whilst neglecting those calling for quiet reform. They dwelt on passages allowing verbal debates but glossed over eternal spiritual realities. They publicised verses suggesting their superiority but downplayed those outlining their responsibilities.
Such selective treatment breeds arrogance, leading to frivolous arguments, quarrelling, and contradictory statements. Genuine cooperation becomes impossible. Those who fail to honour Allah's Book cannot be just in their dealings with people.
The religious call awakens hearts, but even the most perfect caller can only succeed if the listener possesses a heart that fears Allah and takes the Hereafter seriously. Without these basic qualities, no message can benefit them.
As for those who divide their religion and break up into sects, you have no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.
Commentary of verses 6:159 to 6:160
True religious adherence means placing no one above Allah. Relationships should be built on recognition of truth, not self-interest, beginning with honouring parents. One should accept Allah's provisions without interfering with His system—misguidance here leads to the folly of infanticide. Sensitivity to shameful deeds must be preserved through exposure to wrongdoing. The weak must not be exploited, with treatment of orphans serving as the test. Justice must govern all duties and transactions. Speech should always be truthful. Life should be lived conscious of divine obligation, never free from responsibility.
This straightforward path pleases Allah. People should remain steady upon it without deviation. These Ten Commandments are simple and natural, confirmed by human conscience. Emphasis on them prevents differences and sectarianism.
Yet when communities decline, leaders emerge who distort these clear principles, fragmenting religious unity. Unnecessary debates about monotheism, definitions of orphanhood, or overthrowing governments create endless difficulties and destroy consensus, spawning separate schools and sects.
Focusing on this natural religion is the highest righteousness, though it requires struggle, patience, and sacrifice. Allah multiplies its reward. Those choosing other paths commit grave crimes, yet Allah punishes them proportionately, not excessively.
man jaaa'a bilhasanati falahoo 'ashru amsaalihaa wa man jaaa'a bissaiyi'ati falaa yujzaaa illaa mislahaa wa hum laa yuzlamoon
He that does good shall have ten times as much to his credit: He that does evil shall only be recompensed according to his evil: no wrong shall be done to [any of] them.
Commentary of verses 6:159 to 6:160
True religious adherence means placing no one above Allah. Relationships should be built on recognition of truth, not self-interest, beginning with honouring parents. One should accept Allah's provisions without interfering with His system—misguidance here leads to the folly of infanticide. Sensitivity to shameful deeds must be preserved through exposure to wrongdoing. The weak must not be exploited, with treatment of orphans serving as the test. Justice must govern all duties and transactions. Speech should always be truthful. Life should be lived conscious of divine obligation, never free from responsibility.
This straightforward path pleases Allah. People should remain steady upon it without deviation. These Ten Commandments are simple and natural, confirmed by human conscience. Emphasis on them prevents differences and sectarianism.
Yet when communities decline, leaders emerge who distort these clear principles, fragmenting religious unity. Unnecessary debates about monotheism, definitions of orphanhood, or overthrowing governments create endless difficulties and destroy consensus, spawning separate schools and sects.
Focusing on this natural religion is the highest righteousness, though it requires struggle, patience, and sacrifice. Allah multiplies its reward. Those choosing other paths commit grave crimes, yet Allah punishes them proportionately, not excessively.
Qul innanee hadaanee Rabbeee ilaa Siraatim Mustaqeemin deenan qiyamam Millata Ibraaheema haneefaa; wa maa kaana minal mushrikeen
Say: "Indeed, my Lord has guided me to a way that is straight, a religion of right, the path [trod] by Abraham the true in Faith, and he [certainly] joined not gods with Allah."
Commentary of verses 6:161 to 6:162
The Quran presents the pure religion that God entrusted to Abraham and the prophets before him. Those seeking His grace and support must embrace this path wholeheartedly. True faith means devoting one's worship entirely to God, offering sacrifices in His name alone, and living every moment for His sake. Even in death, the believer should surrender fully, body and soul, to their Creator.
The entire universe—every star, planet, and creature—follows this way of obedience. How then can any human being choose a different path? In a cosmos governed by submission to God, how can pride and rebellion lead to success? This is a personal responsibility. No one can carry another's burden or claim another's reward. Each individual must take this matter as seriously as they would anything affecting their own destiny.
Qul inna Salaatee wa nusukee wa mahyaaya wa mamaatee lillaahi Rabbil 'aalameen
Say: "Truly, my prayer and my service of sacrifice, my life and my death, are [all] for Allah, the Lord of the Worlds:
Commentary of verses 6:161 to 6:162
The Quran presents the pure religion that God entrusted to Abraham and the prophets before him. Those seeking His grace and support must embrace this path wholeheartedly. True faith means devoting one's worship entirely to God, offering sacrifices in His name alone, and living every moment for His sake. Even in death, the believer should surrender fully, body and soul, to their Creator.
The entire universe—every star, planet, and creature—follows this way of obedience. How then can any human being choose a different path? In a cosmos governed by submission to God, how can pride and rebellion lead to success? This is a personal responsibility. No one can carry another's burden or claim another's reward. Each individual must take this matter as seriously as they would anything affecting their own destiny.
Laa shareeka lahoo wa bizaalika umirtu wa ana awwalul muslimeen
No partner has He: this am I commanded, and I am the first of those who bow to His will.
Commentary of verses 6:163 to 6:165
The world operates on a cycle of replacement: one person departs, another arrives; one nation falls, another rises and seizes the land. These patterns remind us that no dominance lasts forever. Yet human beings behave strangely. When opportunities arise, they forget the fate of those who came before them, inventing justifications for arrogance and oppression.
When God reveals the truth, such arguments collapse. People often mistake the blessings of this life for a divine reward, leading to pride. In reality, these gifts are a test. Recognising them as such cultivates humility, while treating them as entitlements breeds arrogance. A humble heart embraces obedience to God; a proud one resists it. The loss of humility marks the beginning of spiritual downfall.
Qul aghairal laahi abhee Rabbanw wa Huwa Rabbu kulli shai'; wa laa taksibu kullu nafsin illaa 'alaihaa; wa laa taziru waaziratunw wizra ukhraa; summa ilaa Rabbikum marji'ukum fa yunabbi'ukum bimaa kuntum feehi takhtalifoon
Say: "Shall I seek for [my] Cherisher other than Allah, when He is the Lord of all things [that exist]? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another. Your goal in the end is towards Allah: He will tell you the truth of the things wherein you disputed."
Commentary of verses 6:163 to 6:165
The world operates on a cycle of replacement: one person departs, another arrives; one nation falls, another rises and seizes the land. These patterns remind us that no dominance lasts forever. Yet human beings behave strangely. When opportunities arise, they forget the fate of those who came before them, inventing justifications for arrogance and oppression.
When God reveals the truth, such arguments collapse. People often mistake the blessings of this life for a divine reward, leading to pride. In reality, these gifts are a test. Recognising them as such cultivates humility, while treating them as entitlements breeds arrogance. A humble heart embraces obedience to God; a proud one resists it. The loss of humility marks the beginning of spiritual downfall.
Wa Huwal lazee ja'alakum khalaaa'ifal ardi wa rafa'a ba'dakum fawqa ba'din darajaatil liyabluwakum fee maaa aataakum; inna Rabbaka saree'ul 'iqaab; wa innahoo la Ghafoorur Raheem
It is He Who has made you [His] agents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Forgiving, Most Merciful.
Commentary of verses 6:163 to 6:165
The world operates on a cycle of replacement: one person departs, another arrives; one nation falls, another rises and seizes the land. These patterns remind us that no dominance lasts forever. Yet human beings behave strangely. When opportunities arise, they forget the fate of those who came before them, inventing justifications for arrogance and oppression.
When God reveals the truth, such arguments collapse. People often mistake the blessings of this life for a divine reward, leading to pride. In reality, these gifts are a test. Recognising them as such cultivates humility, while treating them as entitlements breeds arrogance. A humble heart embraces obedience to God; a proud one resists it. The loss of humility marks the beginning of spiritual downfall.