Al-An'am (The Cattle): (90) Those are the ones whom Allah has guided...

Issues in the Verse:

It is undisputed that "Those are the ones whom Allah has guided" refers to the previously mentioned Prophets, and that "So follow their guidance" is a command to the Prophet Muhammad (PBUH). The debate centers on what exactly the Prophet (PBUH) was commanded to follow them in.

1. Some scholars say the command refers to following them in matters they unanimously agreed upon: affirming Tawhid (Oneness of God) and declaring Him free from anything unsuitable for His Essence, Attributes, and Actions, and all matters of rational theology.
2. Others state it means following them in all praiseworthy morals and lofty, perfect characteristics, such as patience in the face of foolish people's harm and forgiving them.
3. A third group holds that it means following them in their religious laws (Sharā'i') except for what is specifically exempted by evidence. By this interpretation, the verse proves that the religious laws of previous nations are binding upon us.
4. Yet another group argues that Allah mentioned the Prophets previously only to show that they were extremely cautious against Shirk (polytheism) and strove to abolish it, evidenced by the conclusion of that preceding verse: "And if they had committed Shirk, then surely all that they were doing would have been rendered vain" (6:88). Then, Allah emphasized their insistence on Tawhid and rejection of Shirk by saying: "So if these disbelieve in it, then We have entrusted it to a people who are not disbelievers in it."

Following this context, the current verse states: "Those are the ones whom Allah has guided"—meaning, He guided them to abolish Shirk and establish Tawhid. "So follow their guidance"—meaning, follow them in establishing Tawhid, abolishing Shirk, and bearing the foolishness of the ignorant in this matter.

• Another view: The wording is general and thus must be taken to cover everything unless specific, separate evidence restricts it.

Al-Qadi's Objection to Following Previous Laws: Al-Qadi objects to interpreting this verse as a command for the Prophet (PBUH) to follow the laws of previous Prophets for several reasons:

1. Contradictory Laws: Their religious laws were varied and sometimes contradictory. It is not sound to command adherence to conflicting rulings.
2. Guidance vs. Action: Huda (guidance) here refers to the proof/evidence, not the action itself. If this is the case, the validity of their laws was restricted to their specific times. Knowing the obligation of those acts at that time does not prove we must follow their laws at all times.
3. Status of the Prophet: If the Prophet (PBUH) were merely following their laws, it would imply his status was lower than theirs, which is false by consensus.

Therefore, these points establish that the verse cannot be interpreted as obligating adherence to their specific religious laws.

Rebuttals to Al-Qadi's Objections:

• Rebuttal to the First Objection (Contradiction): The command "So follow their guidance" is comprehensive. Regarding the contradiction in some rulings across their laws, we say that the general command must be restricted in those specific instances, leaving the rest as binding evidence.
• Rebuttal to the Second Objection (Guidance as Proof): If the Prophet (PBUH) were commanded only to derive proof from the evidence used by previous Prophets, it would not constitute following them. For example, when Muslims deduce the existence of the Creator from the created world, we do not say they are following the Jews or Christians in this matter. This is because the one who derives the proof is primary in that ruling and has no connection to those who preceded him. Following (Iqtida' or Ittibā') only occurs when the action of the first person necessitates the action of the second. Thus, this objection fails.
• Rebuttal to the Third Objection (Status): Allah commanded the Prophet (PBUH) to follow them in all praiseworthy qualities and noble morals. This does not imply a lower rank; rather, it implies a higher rank over all of them, as will be established later, God willing.

Thus, based on what has been mentioned, this verse indicates that the religious laws of those before us are binding upon us.

Scholars use this verse to argue that our Prophet (PBUH) is superior to all previous Prophets.

The Argument: We established that the qualities of perfection and honor were distributed among them:

• David and Solomon were masters of gratitude for blessings.
• Job was a master of patience during affliction.
• Joseph possessed both these states.
• Moses (AS) had a powerful, conquering Law and manifest miracles.
• Zechariah, John, Jesus, and Elijah were masters of asceticism (Zuhd).
• Ishmael was a master of truthfulness.
• Jonah was a master of supplication.

Allah mentioned each of these Prophets because a specific, praiseworthy quality dominated their character. When Allah commanded Muhammad (PBUH) to follow all of them, the implication is that Allah commanded him to collect all the attributes of servitude and obedience that were scattered among them all. Since Allah commanded him to do this, it is impossible to claim he fell short in acquiring them. Therefore, he must have acquired them all. If he possessed the good qualities that were dispersed among them all, it must be concluded that he is superior to them collectively. And Allah knows best.

Al-Wahidi said that the phrase "Those are the ones whom Allah has guided" proves that they were specifically chosen for guidance. If Allah guided all accountable people, then the phrase "Those are the ones whom Allah has guided" would have no purpose in singling them out.

Al-Wahidi stated that linguistically, Iqtida' (following) means the second person performs an action similar to the first person's action because the first person did it. Al-Lihyani narrated from Al-Kisa'i that one can say: "Laka bi qidwatan wa qudwatan" (You are a model/example for me).

Al-Wahidi noted that Ibn 'Amir recited "Iqtadih" (اِقْتَدِهْ) with a kasra on the dāl and a hā' (pronoun suffix) with a kasra sound but without the final yā' vowel. The rest of the reciters use a silent hā' (اِقْتَدِهْ).

• Hamzah and Al-Kisa'i omit the hā' in continuous recitation (wasl) but retain it in pause (waqf).
• The rest retain it in both wasl and waqf.

Consensus: There is consensus on affirming the hā' during a pause.

Al-Wahidi argues that retaining the hā' in pause and omitting it in wasl is the most appropriate way. This hā' functions like the hamzat al-wasl (connecting hamza) at the beginning of a word when starting with a silent letter. Just as the connecting hamza is dropped in wasl, this hā' (which is a pause marker) should be dropped. Those who affirm it in all cases sought to conform to the written script (the Rasm), where the hā' is present in both pause and wasl positions.

Regarding Ibn 'Amir's Recitation: Abu Bakr and Mujahid considered this recitation incorrect because this hā' is a pause marker (hā' al-waqf) and should not carry a vowel in any state; it only serves to indicate the vowel of the preceding letter.

Abu Ali Al-Farsi disagreed, saying it is not incorrect. He suggested interpreting the hā' as a pronoun referring back to the masdar (verbal noun). The implied meaning would be: "Follow their guidance, the following (al-Iqtida')," where the act of following is implied by the verb. By analogy, if one pauses, the hā' should be silent, as the pronoun hā' is typically silent in pause (e.g., Ishtarīh). And Allah knows best.

Continuation of Tafsir

Regarding His saying: "Say: I do not ask you for any reward for it."

This means that after Allah commanded him to follow the guidance of previous Prophets, and since part of their guidance was abandoning the request for payment in delivering the religion and conveying the Law, the Prophet (PBUH) followed them in this aspect, saying: "I do not ask you for any reward for it," meaning I do not seek money or compensation from you. "It [the Qur'an] is not but a reminder for all people." Meaning, it encompasses everything they need for their worldly life and their Hereafter. His saying, "It is not but a reminder for all people," indicates that the Prophet (PBUH) was sent to all inhabitants of the earth, not just a specific group. And Allah knows best.

7 < { And they have not appraised Allah with His true appraisal, when they said, "Allah has not sent down anything to a human being." Say, "Who then sent down the Book which Moses brought as a light and guidance for the people? You place it in scattered sheets, revealing some of it and concealing much, and [through which] you have been taught what you did not know, you or your fathers." Say, "Allah." Then leave them in their discourse, playing." } 7 !

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