Tafsir of Al-An'am 6:69-70

Surah Al-An'am (The Cattle), Verses 69-70

Verse 69:

{And those who take their religion as amusement and diversion, and whom the worldly life has deceived. So today We will forget them as they forgot the meeting of this Day of theirs and because they used to reject Our verses.}

Tafsir:

Ibn Abbas narrated that the Muslims said: "If every time the polytheists mocked the Qur'an and engaged in idle talk about it, we were to leave them, we would be unable to sit in the Sacred Mosque or circumambulate the Ka'bah." Thus, this verse was revealed, granting permission to the believers to sit with them, admonish them, and explain matters to them.

The meaning of the verse is: {And those who guard themselves}—from Shirk (polytheism), major sins, and indecencies—{have nothing of their accountability}—meaning, nothing of their sins—{but as a reminder.}

Al-Zajjaj said that the word {a reminder} (dhikra) can be in the nominative case (raising) or the accusative case (accusative).

1. Nominative Case (Raising):
   • It could mean: "But upon you is a reminder," i.e., you should remind them.
   • Or: "But what you command them to do is a reminder." In the first case, dhikra means admonition; in the second, it means remembrance.

2. Accusative Case (Accusative):
   • The implied structure is: "Remind them with a reminder so that they may guard themselves." The meaning is that this reminder might prevent them from engaging in that useless talk.

Verse 70:

{And leave those who took their religion as amusement and diversion, and whom the worldly life has deceived. And remind with it, lest a soul be destroyed for what it has earned; it will have besides Allah no protector and no intercessor. And if it should offer every ransom, it will not be accepted from it. Those are the ones who are destroyed for what they have earned; they will have a drink of boiling water and a painful punishment because they used to disbelieve.}

Tafsir:

This verse refers to those mentioned previously: {those who plunge into Our signs}.

The command {And leave them} (Wadhurhum) means to turn away from them, not to abandon warning them, because Allah immediately follows it with {And remind with it}. This is similar to His saying: {Allah knows what is in their hearts, so turn away from them} (4:81), meaning abandon companionship and pleasant interaction, but do not abandon warning and frightening them.

Allah commanded the Prophet to leave those described by two characteristics:

The First Characteristic: {who took their religion as amusement and diversion} (ittakhadhu dinahum la'iban wa lahwan). There are several interpretations:

1. They took the religion they were commanded with—Islam—as amusement and diversion by mocking and ridiculing it.
2. They took what is truly amusement and diversion (like idol worship) as their religion.
3. The disbelievers used to rule upon Allah's religion based merely on whims and desires (like prohibiting Sa'ibah and Bahirah), not taking religious matters seriously, relying only on imitation. Allah described this as taking their religion as amusement and diversion.
4. Ibn Abbas said: Allah appointed a festival for every people to revere, worship in, and fill with the remembrance of Allah. Most people, including polytheists and People of the Book, turned their festivals into amusement and diversion, unlike the Muslims who observe them as legislated by Allah.
5. The Closest Meaning: True adherence to religion is supporting it because proof has established it as true and correct. However, those who support the religion only to attain positions, leadership, defeat opponents, or accumulate wealth have supported the religion for the sake of the world. Allah has judged the world in other verses as amusement and diversion. Therefore, {And leave those who took their religion as amusement and diversion} refers to those who use their religion as a means to attain worldly gains. If you reflect on the state of most people, you find them described by this characteristic. And Allah knows best.

The Second Characteristic: {and whom the worldly life has deceived} (wa ghurrat-hum al-hayat ad-dunya). This confirms the fifth interpretation above. It is as if Allah is saying: They took their religion as amusement and diversion precisely because the worldly life deceived them. Due to the dominance of the love of the world in their hearts, they turned away from the reality of the religion and limited themselves to outward adornments to attain the fleeting gains of the world.

Knowing this, the meaning of {And leave those who took their religion as amusement and diversion} is: Turn away from them, pay no heed to their denial and mockery, and do not give them any weight in your estimation.

{And remind with it} (wa dhakkir bihi). There is a difference of opinion regarding the pronoun in {with it} (bihi):

• It is said: Remind with the Qur'an.
• Or: Allah said, {And leave those who took their religion as amusement and diversion}, meaning the religion they ought to adhere to and believe in its truth. Thus, {And remind with it} refers to that religion, as the pronoun must refer to the nearest mentioned noun, which is religion.

Regarding {lest a soul be destroyed for what it has earned} (an tubsala nafsun bima kasabat):

The author of Al-Kashshaf said that the root of Ibsal (to be destroyed/pledged) means prevention. Hence, "This is forbidden/prohibited for you." Al-Basal (the brave/courageous) is one who prevents his opponent, or because he is intensely frowning. They say basara ar-rajul when his brow furrows intensely, and if it increases, they say basala. The frowning person is one whose face is contracted.

Knowing this, we say: Ibn Abbas interpreted {lest a soul be destroyed for what it has earned} as: "lest a soul be held in pledge in Hell for what it earned in the world." Al-Hasan and Mujahid said: "lest it be delivered to ruin," meaning prevented from its desires and abandoned. Qatadah said: "lest it be detained in Hell." Ibn Abbas also said: Tubsala means "to be disgraced," and Absalu means "they were disgraced."

The meaning of the verse is: Remind them with the Qur'an, and the implication of the religion, fearing their detention in the Fire of Hell due to their crimes, so that perhaps they will fear and guard themselves.

Then Allah says: {it will have besides Allah no protector and no intercessor. And if it should offer every ransom, it will not be accepted from it.}

The Fidya (ransom) is the price paid. The meaning is that even if it offers every ransom, that ransom and redemption will not be accepted from it.

The author of Al-Kashshaf noted that the subject of {will be accepted} (yu'khadh) is not Adl (ransom) here, because Adl here is a verbal noun (masdar), so the action cannot be attributed to it. However, in the phrase {nor will any ransom be accepted from it} (wa la yu'khadh minha 'adlun), Adl means the thing by which one is redeemed, so attributing the action to it is correct. We say that al-akhdh (taking/accepting) is used in the sense of acceptance, as in {Allah accepts the charities} (9:104). If this is established, then al-akhdh here should be understood as acceptance, and the question is resolved. And Allah knows best.

The purpose of this verse is to clarify that the means of salvation for that soul are blocked: there is no protector to avert the harm, no intercessor to intercede, and no ransom accepted to achieve salvation through its acceptance. Even if the entire world were offered as ransom from Allah's punishment, it would not benefit. Since these three means of salvation exist in the world but are proven utterly useless in the Hereafter, and it is clear that there is nothing there except Ibsal (being held in pledge, confinement, and submission), then there is absolutely no repelling force against Allah's punishment. When a person contemplates the nature of the punishment in this manner, he almost trembles when he dares to commit sins against Allah.

Then Allah clarifies what caused them to be held in pledge and detained: {They will have a drink of boiling water and a painful punishment because they used to disbelieve.} This is the ultimate description of torment. And Allah knows best.

Verse 71:

{Say, "Shall we invoke besides Allah that which neither benefits us nor harms us, and be returned to our heels after Allah has guided us, like one whom the devils have allured on earth, bewildered, [having] companions who call him to guidance, [saying], 'Come to us'?" Say, "Indeed, the guidance of Allah is the [only true] guidance. And we have been commanded to submit to the Lord of the worlds * And [we have been commanded], 'And establish the prayer and fear Him.' And it is to Him that you will be gathered."}

Tafsir:

This verse is a command to the Prophet (peace be upon him) to respond to the polytheists' call to follow their path.

{Say, "Shall we invoke besides Allah that which neither benefits us nor harms us...} This is a rhetorical question indicating the absurdity of invoking idols.

{...and be returned to our heels after Allah has guided us...} Meaning, shall we revert to disbelief after Allah has guided us to the truth?

{...like one whom the devils have allured on earth, bewildered...} This describes the state of the polytheist who follows false guidance. The devils have made his path seem attractive on earth, yet he is lost and confused.

{...[having] companions who call him to guidance, [saying], 'Come to us'?} This refers to the devils calling him to their false path, which they present as guidance.

{Say, "Indeed, the guidance of Allah is the [only true] guidance...} Meaning, the guidance brought by the Prophet (PBUH) is the only true guidance.

{...And we have been commanded to submit to the Lord of the worlds.} This is the core of the religion: complete submission (Islam) to Allah.

{And [we have been commanded], 'And establish the prayer and fear Him.'} This mentions the two pillars of worship: the outward act (prayer) and the inward state (Taqwa/fear of Allah).

{And it is to Him that you will be gathered.} This serves as a final warning and motivation for submission, reminding them of the ultimate accountability.