Tafsir of Al-An'am 6:81-82

Surah Al-An'am (The Cattle): Verses 81-82

Verse 81:

وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَمْ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا ۖ فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ إِن كُنتُمْ تَعْلَمُونَ

Translation & Exegesis:

This verse continues the response to the initial objection (presumably regarding Abraham's fearlessness). The implied meaning is: "How should I fear those idols that have no power to benefit or harm, while you do not fear associating partners with God (Shirk), which is the greatest of sins?"

Regarding the phrase {مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا} (that for which He has sent down no authority to you), there are two interpretations:

1. Metaphor for Lack of Proof: It is a metaphor indicating the impossibility of having any proof or authority for such an act. This is similar to the verse: {And whoever invokes another god along with Allah, for whom he has no proof} (Al-Mu'minun: 117), meaning the absence of any rational proof.
2. Absence of Divine Command: It is not impossible, rationally, that one might be commanded to take those statues or images as a direction for prayer. In this case, {مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا} means the absence of a divine command authorizing it.

The essence of Abraham's statement is: "Why do you object to my security in a situation where security is warranted, yet you do not object to your own lack of security in a situation demanding fear?"

He did not ask, "Which of us is more deserving of security, I or you?" to avoid self-praise. Instead, he turned to the phrase: {فَأَيُّ الْفَرِيقَيْنِ} (So which of the two parties), meaning the party of the polytheists and the party of the monotheists.

He then resumed his argument by stating: {الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ} (Those who believed and did not mix their faith with wrongdoing). This completes Abraham's discourse in refuting them. The meaning is that absolute security is attained only by those who possess two qualities:

1. Faith (Iman): This represents the perfection of the theoretical faculty.
2. {وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ} (and did not mix their faith with wrongdoing): This represents the perfection of the practical faculty.

Verse 82:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ

Translation & Exegesis:

{أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ} (Those will have security, and they are the guided ones).

Our scholars (Ahl al-Sunnah) use this verse as evidence in one way, while the Mu'tazilites use it in another way.

The Ahl al-Sunnah Argument: God stipulated the absence of Dhulm (wrongdoing) as a condition for the Iman that necessitates security. If abandoning wrongdoing were already part of the definition of Iman, then this qualification would be redundant (absurd). Therefore, it is established that the sinner (Fasiq) is still considered a believer (Mu'min), and the view of the Mu'tazilites (who deny Iman to the sinner) is refuted.

The Mu'tazilite Argument: God stipulated the fulfillment of both conditions—Iman and the absence of Dhulm—for security to be attained. Therefore, security must not be granted to the sinner, which necessitates that the threat of punishment applies to them.

The Ahl al-Sunnah Rebuttal (Two Ways):

1. Interpretation of Dhulm as Shirk: The intended meaning of {وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ} is Shirk (polytheism). This is supported by the verse where Luqman advises his son: {O my son, do not associate [others] with Allah. Indeed, association [with him] is great injustice [Dhulm]!} (Luqman: 13). Thus, the meaning here is: "Those who believed in Allah and did not ascribe any partner to Him in worship."
   • Evidence: The entire context of this story (Abraham's debate) is focused on negating partners, rivals, and equals to God; it does not mention acts of obedience or worship. Therefore, Dhulm must be interpreted in this context as Shirk.

2. Regarding the Threat to the Sinner: The punishment threatened for the praying sinner is subject to two possibilities: God might punish him, or God might pardon him. In either case, security is removed and fear is present. Therefore, the absence of absolute security does not necessarily mandate the certainty of punishment. (And Allah knows best.)

Verse 83:

وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۚ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

Translation & Exegesis:

{وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ} (And that was Our argument which We gave to Abraham against his people). This refers to the logical proofs and sound reasoning he employed.

{نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ} (We raise in degrees whom We will). This indicates that the level of wisdom and insight granted to prophets and saints varies according to God's will.

{إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ} (Indeed, your Lord is Wise and Knowing). His wisdom is evident in the placement of arguments, and His knowledge is evident in determining who receives such high degrees.