Al-An'am (The Cattle): (71 - 72) Say, "Shall we invoke...

Verse 71

Know that the purpose of this verse is to refute the idolaters, and it confirms the preceding statement of the Almighty: {Say, "Indeed, I have been forbidden to worship those you invoke besides Allah."}

He then said: {Say, "Shall we invoke besides Allah} that which neither benefits us nor harms us, and turn back on our heels, returning to polytheism after Allah has saved us from it and guided us to Islam?}

It is said of anyone who turns away from the truth toward falsehood that he has "turned back on his heels" (raj'a 'ala 'aqibayhi) or "turned backward" (raj'a al-qahqari). The reason for this is that the original state of man is ignorance. When he progresses and perfects himself, he attains knowledge. Allah Almighty says: {And Allah has brought you out from the wombs of your mothers while you know nothing, and He gave you hearing and sight and hearts} (An-Nahl: 78). Thus, when he returns from knowledge to ignorance once again, it is as if he has returned to his first state, which is why it is said: "So-and-so has turned back on his heels."

As for His statement: {like one whom the devils have snatched away and left bewildered on the earth}, know that Allah has described this person with three types of attributes:

There are two issues concerning this phrase:

Issue 1: Hamzah recited it as istahwāhu (with a slightly inclined 'alif' for the masculine singular), while the rest recited it as istahwathu (with a tā’ for the feminine singular). This is permissible because the plural noun can be treated as masculine in meaning (referring to the group) or feminine (referring to the collective body).

Issue 2: They differed regarding the derivation of istahwathu (snatched away/bewildered):

Opinion 1: It is derived from al-hawā (falling/descending) on the earth, which means descending from a high place to a deep, low valley in the earth's depths. Allah compares the state of this misguided person to this, as in {And whoever associates partners with Allah, it is as if he has fallen from the sky}. There is no doubt that the state of this person while falling from a high place to a deep valley is one of extreme agitation, weakness, and bewilderment.

Opinion 2: It is derived from following one's desires (al-hawā and inclination). Whoever is like this may reach the ultimate limit of confusion.

The first opinion is stronger because it conveys a more complete sense of agitation and weakness.

Al-Asma'i said: They say ḥāra yaḥīru ḥayratan wa ḥayran. Al-Farra' added ḥayrān and ḥayrūrah. The meaning of bewilderment (ḥayrah) is hesitation regarding a matter such that one cannot find a way out. Hence, they say: "The water is bewildered in the clouds" (i.e., it hesitates/lingers), and "The meadow was filled with water" (taḥayyarati ar-rawdhatu bi-l-mā’) when it becomes full and the water lingers within it.

Know that this simile is exquisitely beautiful. This is because one who falls from a high place to a deep valley falls while spinning around himself, just as a stone descends in a circular motion when falling from top to bottom. This necessitates complete hesitation and bewilderment. Furthermore, while falling, he does not know whether he will land on a spot where his affliction will increase due to the impact or decrease. When you consider all these circumstances combined, you realize that you cannot find a better or more perfect example for the one who is hesitant, confused, and fearful.

They said: This verse was revealed concerning 'Abd al-Raḥmān ibn Abi Bakr al-Ṣiddīq (may Allah be pleased with him). He used to invite his father to disbelief, while his father invited him to faith and commanded him to return from the path of ignorance to guidance, and from the darkness of disbelief to the light of faith.

It is also said that the meaning is that this misguided disbeliever has companions who invite him to that same misguidance and call it guidance. This view is distant (less likely). The correct view is the first one.

Verse 72

Then Allah Almighty said: {Say, "Indeed, the guidance of Allah is the [true] guidance."} This means it is the complete, beneficial, and noble guidance, just as when you say, "Zayd's knowledge is the knowledge," or "’Amr’s kingship is the kingship," the meaning is what we mentioned regarding affirming completeness and nobility.

Then Allah Almighty said: {And we have been commanded to submit to the Lord of the worlds.} Know that the statement {Indeed, the guidance of Allah is the [true] guidance} encompasses all categories of commands and abstentions from all prohibitions. The structure of the statement is that everything Allah commands is either an act to be performed or an act to be refrained from.

As for the first category (acts to be performed): it is either related to the actions of the heart or the actions of the limbs. The chief of the actions of the heart is faith in Allah and submission to Him. The chief of the actions of the limbs is Prayer (Ṣalāh). As for what is related to refraining (acts to be left undone), it is piety (Taqwā), which means guarding oneself against everything that is inappropriate.

Since Allah first clarified that beneficial guidance is the guidance of Allah, He followed that comprehensive statement by mentioning the noblest divisions of it in order: submission (al-Islām), which is the chief of spiritual acts of obedience; Prayer (al-Ṣalāh), which is the chief of physical acts of obedience; and Piety (al-Taqwā), which is the chief of abstentions and guarding against everything inappropriate. Then He explained the benefits of these deeds, saying: {And that it is to Him you will be gathered.} This means that the benefits of these deeds will only become apparent on the Day of Gathering, Resurrection, and Judgment.

If it is asked: How is the conjunction of {and that you establish the prayer} appropriate following {And we have been commanded to submit to the Lord of the worlds}?

We reply: Al-Zajjāj mentioned two possibilities for this:

1. The implied meaning is: "We have been commanded, and it was said to us: Submit to the Lord of the worlds, and establish the prayer."

If it is asked: Suppose the meaning is as you mentioned, but what is the wisdom in deviating from this apparent wording and structure, which is rational, to that wording whose meaning the intellect cannot grasp except through interpretation?

We reply: This is because as long as the disbeliever remains in his disbelief, he is like a distant, absent stranger. Therefore, he is addressed with the discourse of the absent, saying to him: {And we have been commanded to submit to the Lord of the worlds}. When he embraces Islam and faith and enters into belief, he becomes like a close, present one. Therefore, he is addressed with the discourse of the present, saying to him: {and that you establish the prayer, and fear Him, and it is to Him you will be gathered}. The purpose of mentioning these two types of address is to highlight the difference between the two states: disbelief and faith. The conclusion is that the disbeliever is distant and absent, while the believer is close and present. And Allah knows best.

Verse 73

{And it is He who created the heavens and the earth in truth. And when He says, "Be," and it is, His word is truth. And His is the dominion the Day the Horn is blown. [He is] Knower of the unseen and the witnessed. And He is the Wise, the Acquainted [with all things].}