Surah Al-An'am 6:129
ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ
And thus will We make some of the wrongdoers allies of others for what they used to earn.
Tafsir of Al-An'am 6:129
Tafsir
Mafatih al-Ghayb
Verse range: 6:129
Al-An'am (The Cattle): (129) And thus We make some...
The First Issue: In the verse, there are several benefits:
The First Benefit: Know that when the Almighty recounted how some of the Jinn and humankind take each other as allies, He clarified that this occurs only by His decree and predestination. He said: **{And thus We make some of the wrongdoers allies of others}**.
The proof for this is that power is capable of both enmity and friendship. If the incentive for friendship did not arise, friendship would not occur. And that incentive can only arise through the creation by God Almighty, to cut off the infinite regress. Thus, by this proof, it is established that He is the One who makes some wrongdoers allies of others. With this reasoning, this verse becomes evidence for us in the issue of compulsion (Jabr) and free will (Qadar).
The Second Benefit: When the Almighty mentioned that the inhabitants of Paradise have the Abode of Peace (Dar al-Salam), He clarified that He is their Guardian (Wali), meaning in terms of protection, safeguarding, assistance, and victory. Similarly, when He described the state of the inhabitants of the Fire, He mentioned that their abode and dwelling is the Fire. Then, He clarified that their allies are those who resemble them in wrongdoing, disgrace, and punishment. This is a subtle and excellent correspondence.
The Third Benefit: The particle *Kāf* (like/as) in the phrase **{And thus We make...}** implies something previously mentioned. The meaning is: It is as if He said: Just as the painful, eternal torment from which there is no escape was revealed to the Jinn and humankind previously mentioned, **{thus We make some of the wrongdoers allies of others}**.
The Fourth Benefit: **{And thus We make some of the wrongdoers allies of others}** because kinship/similarity (Jinsiyyah) is the cause for association. Thus, evil spirits join with what resembles them in malice, and the same applies to pure spirits. Everyone attends to the affairs of those who resemble them in support, assistance, and strengthening. And God knows best.
The Second Issue:
The verse indicates that whenever the subjects (the populace) are unjust, God Almighty appoints an unjust ruler over them. If they wish to be free from that unjust ruler, they must abandon injustice.
Furthermore, the verse indicates that there must be a leader and a ruler in creation. For if God does not leave the people of wrongdoing without a tyrannical ruler, it is more fitting that He does not leave the people of righteousness without a ruler who guides them toward increased righteousness.
'Ali (may God be pleased with him) said: "The people cannot be without a ruler, whether just or unjust." They objected to his saying, "or unjust." He replied: "Yes, the roads become safe, and prayers are established, and the Hajj to the House is performed."
It is narrated that Abu Dharr asked the Messenger of God (peace and blessings be upon him) for leadership, and he told him: "Indeed, you are weak, and it is a trust, and on the Day of Resurrection, it will be a disgrace and regret, except for one who takes it by its right and fulfills what is due from him concerning it."
It is narrated from Malik ibn Dinar: It came in some of the Books of God: "I am God, the King of Kings. The hearts of the kings and their forelocks are in My hand. Whoever obeys Me, I make them a mercy upon them, and whoever disobeys Me, I make them an affliction upon them. Do not occupy yourselves with cursing the rulers, but repent so that they may be more compassionate toward you."
As for His saying {because of what they used to earn}, the meaning is: We make some wrongdoers allies of others because of that group's earning of wrongdoing. What is intended by this is what we explained: that kinship/similarity is the cause for association.