Tafsir of Al-An'am 6:44-46

Al-An'am (The Cattle): Verses 44–46

This passage is a continuation of the previous narrative.

Allah (SWT) first mentioned that He afflicted them with adversity and hardship (al-ba'sa' wa al-darra') so that they might humble themselves.

Then, in this verse, Allah clarifies that when they forgot the admonition of hardship, He opened up to them the gates of everything. He transferred them from adversity and hardship to ease, prosperity, and various kinds of blessings and bounties.

The intent is that Allah dealt with them by inflicting hardships at one time, but they did not benefit. So, He moved them to the opposite state: opening the gates of good things to them and facilitating the causes of joy and happiness, yet they did not benefit from this either.

This is like the action of a compassionate father toward his child: he may be stern at one time and gentle at another, seeking the child's well-being.

When they rejoiced in what they were given of good and blessings, they did not go beyond mere joy and arrogance, without being moved to gratitude or turning to repentance. Therefore, it is only right that "We seized them suddenly."

The statement, "We opened up to them the gates of everything" (fataḥnā 'alayhim abwāb kulli shay'), means We opened to them the gates of every good thing that had been closed off from them.

"Until they rejoiced" (ḥattā idhā fariḥū): Meaning, until they thought that what afflicted them of hardship was not a punishment from Allah. When Allah opened the gates of good things to them, they thought this was due to their own merit. At that point, it became clear that their hearts had hardened and died.

There is a stratagem (makr) against these people, by the Lord of the Ka'bah! The Prophet (PBUH) said: "If you see Allah granting favors to someone despite their sins, that is a gradual leading astray (istidrāj) from Allah." Then he recited this verse.

The scholars of meaning say: They were seized during the time of ease and comfort so that their regret over the lost state of safety and well-being would be more severe.

"And suddenly they were in despair" (fa-idhā hum mublisūn): Meaning, they despaired of all good.

Al-Farra' said: The one who is mublis is one whose hope has been cut off. This is why it is said that one who falls silent when their argument is refuted has ablisa.

Al-Zajjaj said: Al-mublis is one who is intensely regretful and sorrowful. Iblās in the language can mean despair of salvation upon the arrival of doom, or it can mean the cutting off of an argument, or it can mean bewilderment due to the affliction that befalls the soul. These meanings are closely related.

Then Allah (SWT) said: "So the remnant of the people who wronged were cut off" (fa-quṭi'a dābir al-qawm alladhīna ẓalamū).

Al-Dābir is that which follows something from behind, like a child to a parent. It is said: "So-and-so managed (dabbara) the people" meaning he was their last one.

Umayyah ibn Abi al-Salt said:

They were uprooted by a severe punishment, their remnant cut off, So they could neither avert it nor seek help.

Abu 'Ubaydah said: Dābir of the people is their last one who manages them. Al-Asma'i said: Al-dābir is the root. It is said: "May Allah cut off their dābir" meaning, may Allah destroy their origin.

Regarding the statement "And praise be to Allah, Lord of the Worlds" (wa al-ḥamdu lillāhi rabbi al-'ālamīn), there are several interpretations:

1. First: It means that Allah praised Himself for cutting off their remnant and eradicating their existence, because this action was a great favor upon those Messengers, removing their evil from those Prophets.
2. Second: Since Allah knew the hardness of their hearts, it was necessary to say that the longer their lives lasted, the more their disbelief and sins increased. Thus, they deserved increased punishment and torment. Their annihilation and death in that state meant they would incur those increases in punishment. Therefore, their destruction was a form of favor upon them (by preventing further sin and greater eventual punishment).
3. Third: This praise and commendation might be due to the blessings Allah bestowed upon them. He obligated them (with commands) and removed excuses from them. He managed them in every possible way of good management: first by affliction (al-ba'sa' wa al-darra'), then by transferring them to blessings and bounties, granting them respite, and sending Prophets and Messengers to them. When they only increased in error and disbelief, Allah annihilated them and purified the face of the earth from their evil. Thus, His statement "And praise be to Allah, Lord of the Worlds" refers to those numerous preceding blessings.

"Say: Have you considered: If Allah should seize your hearing and your sight and set a seal upon your hearts, which god other than Allah could bring it back to you? See how We vary the signs; then they turn away." (Qur'an 6:46)