Al-An'am (The Cattle): Verse 52

Issues Discussed (Masā'il)

It is narrated that the chiefs of Quraysh passed by the Messenger of Allah (PBUH) while he was with the weak and poor Muslims, such as Suhayb, Khabbāb, Bilāl, and 'Ammār. They said: "O Muhammad, are you satisfied with these people over your own people? Should we become followers of these people? Drive them away from yourself, and perhaps if you do, we will follow you."

The Prophet (PBUH) replied: "I will not drive away the believers."

They insisted: "If you will not drive them away, then set them aside when we come to you. If we leave, you may seat them with you if you wish." The Prophet (PBUH) agreed, hoping for their conversion.

It is narrated that 'Umar said to him: "If you did that, we could see what becomes of them." They pressed further, asking the Prophet (PBUH) to write this agreement down for them. When the Prophet (PBUH) called for parchment and 'Alī to write, this verse was revealed. He then threw away the parchment, and 'Umar apologized for his suggestion.

Salmān and Khabbāb said that this verse was revealed concerning them. The Messenger of Allah (PBUH) used to sit with them, and they would draw close until their knees touched his knee. When he wished to rise, he would stand up from them. Then the verse in Sūrat al-Kahf was revealed: {وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ} (And keep yourself patient with those who call upon their Lord morning and evening) (18:28). Thus, he stopped rising away from them until they rose first. He said: "Praise be to Allah, who did not cause me to die until He commanded me to keep myself patient with a group from my Ummah—with you in life and with you in death."

Those who challenge the infallibility of the Prophets (AS) use this verse in several ways:

1. The Prophet (PBUH) drove them away, and Allah forbade him from doing so, implying the act was a sin.
2. Allah said: {فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ} (If you were to drive them away, you would then be among the wrongdoers). Since it is established that he did drive them away (even temporarily), it must be concluded that he was among the wrongdoers.
3. Allah commanded Muhammad (PBUH) to follow the example of previous Prophets in all good deeds, saying: {أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ} (Those are the ones whom Allah guided, so follow their guidance) (6:90). Noah (AS) said: {وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا} (And I am not one to drive away those who have believed) (11:29). Therefore, Muhammad (PBUH) was obligated not to drive them away; doing so was a sin.
4. Allah mentioned this verse in Sūrat al-Kahf, adding: {تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا} (desiring the adornment of the worldly life) (18:28). In another verse, Allah forbade turning toward worldly adornments: {وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا} (And do not extend your eyes toward that which We have provided certain groups of them, [as] the splendor of the worldly life) (20:131). Since he was forbidden from looking at worldly splendor, and this verse implies he desired it, this constitutes a sin.
5. It is narrated that whenever those poor people came to the Prophet (PBUH) after this incident, he would say: "Welcome to those whom my Lord admonished me concerning," or words to that effect, which also indicates a sin.

The Response (Al-Jawāb)

Response to Point 1: The Prophet (PBUH) did not drive them away out of contempt or disdain for their poverty. Rather, he designated a specific time for them to sit, separate from the time when the chiefs of Quraysh were present. His goal was to gently facilitate their entry into Islam. Perhaps the Prophet (PBUH) thought that these poor Muslims would not miss any important worldly or religious matter by this arrangement, whereas the disbelievers would miss religion and Islam. Thus, prioritizing the latter was better. At most, this was an error in Ijtihād (independent reasoning), and errors in Ijtihād are forgiven.

Response to Point 2: The term Ẓulm (wrongdoing) means placing something in other than its proper place. In this context, it means those poor, weak people deserved honor from the Prophet (PBUH). Driving them away from that gathering was Ẓulm in the sense of abandoning what is preferable (tark al-awlā) and better, not abandoning an obligation.

Response to Points 3, 4, and 5: The answer is the same as above: we interpret all these points as referring to the abandonment of what is most preferable, perfect, and appropriate (tark al-awlā wal-akmal wal-awlā wal-aḥrā). And Allah knows best.

Ibn 'Āmir recited {بِالْغَدَاةِ} (with the wāw and a ḍammah on the ghayn), and the same recitation is found in Sūrat al-Kahf. The rest of the reciters used the alif (without wāw) and a fatḥah on the ghayn.

Abū 'Alī al-Fārisī stated that the recitation of the majority (the Qurrā') using {بالغُدَاةِ} (with wāw) is more appropriate because ghudāh (with wāw) is used indefinitely, allowing the definite article al- to be prefixed. However, ghudwah (with alif) is inherently definite, like a proper noun, and thus the definite article al- cannot be prefixed to it, just as it cannot be prefixed to other proper nouns. The spelling of this word with a wāw in the Mus'haf does not prove their point, as they also spelled aṣ-ṣalāh with a wāw when it is an alif.

Sībawayh said that ghudwah and bukrah (morning) are both treated as names for the general concept (genus), just as Umm Ḥubayn is used as a proper name for a known animal. He also mentioned that Yūnus narrated from Abū 'Amr that if you say, "I met him one day, ghudwah or bukrah," intending definiteness, you do not use tanwīn. These points support the recitation of the majority.

The justification for Ibn 'Āmir's recitation is that Sībawayh mentioned that al-Khalīl permitted saying, "I came to you today ghudwah or bukrah," treating them like ḍuḥwah (mid-morning). And Allah knows best.

There are two opinions regarding the phrase {يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ} (calling upon their Lord morning and evening):

1. The meaning of Du'ā' is Prayer (Ṣalāh): They worship their Lord with the prescribed prayers, which are the Dawn Prayer (Ṣubḥ) and the Afternoon Prayer ('Aṣr). This is the view of Ibn 'Abbās, al-Ḥasan, and Mujāhid. It is said that al-Ghadāh and al-'Ashī refer to the two ends of the day, mentioning these two parts serves as a reminder of their consistency in performing all five daily prayers.
2. The meaning of Du'ā' is Remembrance (Dhikr): Ibrāhīm (al-Nakha'ī) said that Du'ā' here means Dhikr. The meaning is that they remember their Lord at the two ends of the day.

The Anthropomorphists (al-Mujassimah) rely on the phrase {يُرِيدُونَ وَجْهَهُ} (desiring only His Countenance) and similar verses (like {وَيَبْقَىٰ وَجْهُ رَبِّكَ} - 55:27) to affirm physical limbs for Allah (SWT).

The Response: The verse {قُلْ هُوَ اللَّهُ أَحَدٌ} (Say: He is Allah, [the] One) (112:1) necessitates complete singularity (al-Wijdāniyyah at-Tāmmah), which contradicts composition of limbs and parts. Therefore, interpretation (Ta'wīl) is necessary, and it can be done in two ways:

1. Metaphor for the Essence: The meaning of {يُرِيدُونَ وَجْهَهُ} is that they desire Him (His Essence). However, the word Wajh (Face) is mentioned for glorification, similar to saying, "This is the face of the opinion" or "This is the face of the proof."
2. Metaphor for Love and Acceptance: When one loves a person, they desire to see their face. Seeing the face is a necessary consequence of love. Therefore, the Wajh is used as a metaphor for love and seeking acceptance/pleasure. This detailed explanation was previously covered in the exegesis of the verse: {وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ} (And to Allah belong the east and the west. So wherever you turn, there is the Face of Allah) (2:115).

There is disagreement regarding the referent of the pronouns in {حِسَابِهِم} (their reckoning) and {عَلَيْهِم} (upon them).

Opinion 1: The Pronouns Refer to the Disbelievers (Quraysh Chiefs) The meaning is: You are not responsible for the reckoning of the disbelievers, nor are they responsible for your reckoning. Allah alone manages His servants as He wills. The purpose of this statement is to relieve the Prophet (PBUH) from the pressure exerted by the disbelievers regarding these poor people. Perhaps the disbelievers would convert if the Prophet (PBUH) accommodated them, thus escaping the punishment of disbelief. Allah tells him: Do not worry whether they maintain disbelief or not; Allah is the Guide and the Manager.

Opinion 2: The Pronouns Refer to Those Who Call Upon Allah Morning and Evening (The Poor Believers) This view is closer to the apparent meaning (al-Ẓāhir). The evidence is that the pronoun in {فَتَطْرُدَهُمْ} (If you were to drive them away) certainly refers to these poor believers. Therefore, the subsequent pronouns must also refer to them. Based on this interpretation, two things are said regarding {مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ}:

1. The disbelievers attacked the faith of those poor people, saying: "O Muhammad, they only gather around you and accept your religion because they find food and clothing from you; otherwise, they are empty of your religion." Allah responded: If that is the case, you are only responsible for judging by the outward appearance. If they have an inner state displeasing to Allah, their reckoning is upon them and does not extend to you, just as your reckoning does not extend to them, like the verse: {وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ} (And no bearer of burdens will bear the burden of another) (6:164).
   • Objection: Was the phrase {مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ} not sufficient without adding {وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ}?
   • Answer: The two clauses are treated as one single statement intended to convey one meaning, which is the meaning of {وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ}. Only both clauses together fully convey this meaning, as if saying: You are not held accountable for their burden, nor are they held accountable for yours.
2. The meaning is: You are not responsible for their sustenance (rizq); so, keep them with you and do not drive them away. Nor are they responsible for your sustenance; the Provider for them and for you is Allah. So let them remain with you and do not drive them away.

Further Analysis: This story is similar to the story of Noah (AS) when his people said: {أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ} (Shall we believe you while only the lowest among us have followed you?) (26:111). Noah replied: {وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ * إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّي لَوْ تَشْعُرُونَ} (And what knowledge have I of what they were doing? Their reckoning is only with my Lord, if you only knew) (26:112-113). By al-Ardhulūn (the lowest), they meant the artisans and those engaged in base trades. Similarly here.

The phrase {فَتَطْرُدَهُمْ} (If you were to drive them away) is the consequence of the negation, meaning: You are not responsible for their reckoning, so that you would drive them away because of it.

Regarding {فَتَكُونَ مِنَ الظَّالِمِينَ} (so you would be among the wrongdoers), there are two possibilities:

1. You would be among those who wrong themselves by this driving away.
2. You would be among those who wrong them, because they deserved greater closeness and welcome, so driving them away was an injustice to them. And Allah knows best.

Verse 53

This verse explains the wisdom behind the trial mentioned previously.

The Trial: Allah tried some people by others. The chiefs of Quraysh were tried by the poor believers, and vice versa.

The Purpose of the Trial (The Statement of the Chiefs): So that the chiefs might say: {أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَا} ("Are these the ones whom Allah has favored from among us?"). This statement expresses their astonishment and disdain that Allah would bestow guidance upon the poor and weak while withholding it from the noble and wealthy leaders.

The Divine Rebuttal: {أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ} (Does not Allah know best the grateful?). This is a rhetorical question affirming that Allah knows perfectly who deserves His favor—those who are truly grateful, regardless of their worldly status.