Surah Anam ayat 33 Tafsir Quran 6:33

﴿قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ﴾
[ الأنعام: 33]

6:33 We know that you, [O Muhammad], are saddened by what they say. And indeed, they do not call you untruthful, but it is the verses of Allah that the wrongdoers reject.

We know indeed qad is a confirmative particle that it grieves you that matter which they say to you in denial; yet it is not that they deny you in secret for they know that you are truthful a variant reading for lā yukadhdhibūnaka ‘not that they deny you’ has lā yukdhibūnak that is to say ‘they do not associate you with mendacity’ but evildoers al-zālimīn replaces the previous pronominalisation ‘they’ knowingly reject deny the signs of God the Qur’ān.

We do know O Muhammad that what their dishonesty admits of irreverent discourse grieves you at heart, In fact it is not you that they charge with falsehood, but it is Allahs revelations, signs and Authority that the wrongful deny. They befool their minds and their judgement of the truth to cause what is false be accepted as true

Comforting the Prophet Allah comforts the Prophet in his grief over his people's denial and defiance of him, قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِى يَقُولُونَ ( We know indeed the grief which their words cause you; ) meaning, We know about their denial of you and your sadness and sorrow for them.
Allah said in other Ayat, فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ ( So destroy not yourself in sorrow for them. ) 35:8, and لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ ( It may be that you are going to kill yourself with grief, that they do not become believers. ) 26:3, and, فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً ( Perhaps, you, would kill yourself in grief, over their footsteps (for their turning away from you ), because they believe not in this narration.) 18:6 Allah's statement, فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ( it is not you that they deny, but it is the verses of Allah that the wrongdoers deny. ) means, they do not accuse you of being a liar, وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ( but it is the Verses of Allah that the wrongdoers deny.
) It is only the truth that they reject and refuse.
Muhammad bin Ishaq mentioned that Az-Zuhri said that Abu Jahl, Abu Sufyan Sakhr bin Harb and Al-Akhnas bin Shurayq once came to listen to the Prophet reciting the Qur'an at night, but these three men were not aware of the presence of each other.
So they listened to the Prophet's recitation until the morning, and then left.
They met each other on their way back and each one of them asked the others, "What brought you" So they mentioned to each other the reason why they came.
They vowed not to repeat this incident so that the young men of Quraysh would not hear of what they did and imitate them.
On the second night, each one of the three came back thinking that the other two would not come because of the vows they made to each other.
In the morning, they again met each other on their way back and criticized each other, vowing not to repeat what they did.
On the third night, they again went to listen to the Prophet and in the morning they again vowed not to repeat this incident.
During that day, Al-Akhnas bin Shurayq took his staff and went to Abu Sufyan bin Harb in his house saying, "O Abu Hanzalah! What is your opinion concerning what you heard from Muhammad ﷺ." Abu Sufyan said, "O Abu Tha`labah! By Allah, I have heard some things that I recognize and know their implications.
I also heard some things whose meaning and implications were unknown to me." Al-Akhnas said, "And I the same, by He Whom you swore by!" Al-Akhnas left Abu Sufyan and went to Abu Jahl and asked him, "O Abu Al-Hakam! What is your opinion about what you heard from Muhammad ﷺ.
" Abu Jahl said, "We competed with Bani `Abd Manaf ( the Prophet's subtribe ) and so we fed as they fed and gave away as they gave away.
So, when we were neck and neck with them, just as two horses in a race, they said, `There is a Prophet from among us, to whom revelation from the heaven comes.' So how can we ever beat them at that By Allah we will never believe in him or accept what he says.' This is when Al-Akhnas left Abu Jahl and went away." Allah's statement, وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَـهُمْ نَصْرُنَا ( Verily, (many ) Messengers were denied before you, but with patience they bore the denial, and they were hurt, till Our help reached them,) This comforts the Prophet's concern for those who denied and rejected him.
Allah also commands the Prophet to be patient, just as the mighty Messengers before him were.
He also promised him victory, just as the previous Messengers were victorious and the good end was theirs, after the denial and harm their people placed on them.
Then, victory came to them in this life, just as victory is theirs in the Hereafter.
Allah said, وَلاَ مُبَدِّلَ لِكَلِمَـتِ اللَّهِ ( and none can alter the Words of Allah. ) This refers to His decision that victory in this life and the Hereafter is for His believing servants.
Allah said in other Ayat, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ ( And, verily, Our Word has gone forth of old for Our servants, the Messengers.
That they verily would be made triumphant.
And that Our hosts, they verily would be the victors. ) 37:171-173, and, كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ ( Allah has decreed: "Verily! It is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty. ) 58:21 Allah said; وَلَقدْ جَآءَكَ مِن نَّبَإِ الْمُرْسَلِينَ ( Surely, there has reached you the information about the Messengers (before you ).) who were given victory and prevailed over the people who rejected them.
And you ( O Muhammad ), have a good example in them.
Allah said next, وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ ( If their aversion is hard on you, ) and you cannot be patient because of their aversion, فَإِن اسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقاً فِى الاٌّرْضِ أَوْ سُلَّماً فِى السَّمَآءِ ( then if you were able to seek a tunnel in the ground or a ladder to the sky... ) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "If you were able to seek a tunnel and bring them an Ayah, or go up a ladder in the sky and bring a better Ayah than the one I ( Allah ) gave them, then do that." Similar was reported from Qatadah, As-Suddi and others.
Allah's statement, وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنَ الْجَـهِلِينَ ( And had Allah willed, He could have gathered them together upon true guidance, so be not you one of the ignorant. ) is similar to His statement, وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا ( And had your Lord willed, those on earth would have believed, all of them together ) `Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement, وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى ( And had Allah willed, He could have gathered them together upon true guidance, ) "The Messenger of Allah ﷺ was eager that all people believe and be guided to follow him.
Allah told him that only those whose happiness Allah has written in the first Dhikr will believe." Allah's statement, إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ( It is only those who listen, that will respond, ) means, only those who hear the speech, comprehend and understand it, will accept your call, O Muhammad ! In another Ayah, Allah said; لِّيُنذِرَ مَن كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ ( That it may give warning to him who is living, and that the Word may be justified against the disbelievers. ) 36:70.
Allah's statement, وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ ( but as for the dead, Allah will raise them up, then to Him they will be returned. ) refers to the disbelievers because their hearts are dead.
Therefore, Allah resembled them to dead corpses as a way of mocking and belittling them, saying, وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ ( but as for the dead (disbelievers ), Allah will raise them up, then to Him they will be returned ( for their recompense ).)

(6:33) (O Muhammad!) We know indeed that the things they say grieve you, though in truth it is not you whom they give the lie to, but it is the signs of Allah that these wrong-doers reject *21.

We know that you, [O Muhammad], are meaning

*21).
The fact is that before the Prophet Muhammad ( peace be on him ) began to preach the message of God, all his people regarded him as truthful and trustworthy and had full confidence in his veracity.
Only after he had begun to preach the message of God did they call him a liar.
Even during this period none dared to say that the Prophet ( peace be on him ) had ever been guilty of untruthfullness in personal matters.
Even his worst enemies never accused him of lying in any worldly affairs.
When they did accuse him of falsehood, they did so in respect of his prophetic mission.
Abu Jahl for instance, was one of his staunchest enemies.
According to a tradition from 'Ali, Abu Jahl once said to the Prophet ( peace be on him ): 'We do not disbelieve you.
We disbelieve your message.' On the occasion of the Battle of Badr, Akhnas b.
Shariq asked Abu Jahl, when they were alone, to confide whether he considered Muhammad to be truthful or not.
He replied: ' By God, Muhammad is a veracious person.
He has never lied in all his life.
But if every honorable office-liwa' ( standard-bearing in war ), siqayah ( provision of water to the pilgrims ), hijabah ( gaurdian ship of the ka'bah ) and nubuwah ( prophethood ) - were to fall to the share of the decendents of Qusayy, what would be left for the rest of the Quraysh?'* ( Ibn Kathir,vol.3, pp.17-18-Ed. )
Here God consoled the Prophet( peace be on him ) by telling him that by charging him with falsehood the unbelievers were calling God untruthful.
Since God has endured this accusation with mild forbearance, leaving them free to persist in their blasphemy, the Prophet ( peace be on him ) need not feel undue disquiet.

 

Comforting the Prophet Allah comforts the Prophet in his grief over his people's denial and defiance of him, قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِى يَقُولُونَ ( We know indeed the grief which their words cause you; ) meaning, We know about their denial of you and your sadness and sorrow for them.
Allah said in other Ayat, فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ ( So destroy not yourself in sorrow for them. ) 35:8, and لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ ( It may be that you are going to kill yourself with grief, that they do not become believers. ) 26:3, and, فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً ( Perhaps, you, would kill yourself in grief, over their footsteps (for their turning away from you ), because they believe not in this narration.) 18:6 Allah's statement, فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ( it is not you that they deny, but it is the verses of Allah that the wrongdoers deny. ) means, they do not accuse you of being a liar, وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ( but it is the Verses of Allah that the wrongdoers deny.
) It is only the truth that they reject and refuse.
Muhammad bin Ishaq mentioned that Az-Zuhri said that Abu Jahl, Abu Sufyan Sakhr bin Harb and Al-Akhnas bin Shurayq once came to listen to the Prophet reciting the Qur'an at night, but these three men were not aware of the presence of each other.
So they listened to the Prophet's recitation until the morning, and then left.
They met each other on their way back and each one of them asked the others, "What brought you" So they mentioned to each other the reason why they came.
They vowed not to repeat this incident so that the young men of Quraysh would not hear of what they did and imitate them.
On the second night, each one of the three came back thinking that the other two would not come because of the vows they made to each other.
In the morning, they again met each other on their way back and criticized each other, vowing not to repeat what they did.
On the third night, they again went to listen to the Prophet and in the morning they again vowed not to repeat this incident.
During that day, Al-Akhnas bin Shurayq took his staff and went to Abu Sufyan bin Harb in his house saying, "O Abu Hanzalah! What is your opinion concerning what you heard from Muhammad ﷺ." Abu Sufyan said, "O Abu Tha`labah! By Allah, I have heard some things that I recognize and know their implications.
I also heard some things whose meaning and implications were unknown to me." Al-Akhnas said, "And I the same, by He Whom you swore by!" Al-Akhnas left Abu Sufyan and went to Abu Jahl and asked him, "O Abu Al-Hakam! What is your opinion about what you heard from Muhammad ﷺ.
" Abu Jahl said, "We competed with Bani `Abd Manaf ( the Prophet's subtribe ) and so we fed as they fed and gave away as they gave away.
So, when we were neck and neck with them, just as two horses in a race, they said, `There is a Prophet from among us, to whom revelation from the heaven comes.' So how can we ever beat them at that By Allah we will never believe in him or accept what he says.' This is when Al-Akhnas left Abu Jahl and went away." Allah's statement, وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَـهُمْ نَصْرُنَا ( Verily, (many ) Messengers were denied before you, but with patience they bore the denial, and they were hurt, till Our help reached them,) This comforts the Prophet's concern for those who denied and rejected him.
Allah also commands the Prophet to be patient, just as the mighty Messengers before him were.
He also promised him victory, just as the previous Messengers were victorious and the good end was theirs, after the denial and harm their people placed on them.
Then, victory came to them in this life, just as victory is theirs in the Hereafter.
Allah said, وَلاَ مُبَدِّلَ لِكَلِمَـتِ اللَّهِ ( and none can alter the Words of Allah. ) This refers to His decision that victory in this life and the Hereafter is for His believing servants.
Allah said in other Ayat, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ ( And, verily, Our Word has gone forth of old for Our servants, the Messengers.
That they verily would be made triumphant.
And that Our hosts, they verily would be the victors. ) 37:171-173, and, كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ ( Allah has decreed: "Verily! It is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty. ) 58:21 Allah said; وَلَقدْ جَآءَكَ مِن نَّبَإِ الْمُرْسَلِينَ ( Surely, there has reached you the information about the Messengers (before you ).) who were given victory and prevailed over the people who rejected them.
And you ( O Muhammad ), have a good example in them.
Allah said next, وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ ( If their aversion is hard on you, ) and you cannot be patient because of their aversion, فَإِن اسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقاً فِى الاٌّرْضِ أَوْ سُلَّماً فِى السَّمَآءِ ( then if you were able to seek a tunnel in the ground or a ladder to the sky... ) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "If you were able to seek a tunnel and bring them an Ayah, or go up a ladder in the sky and bring a better Ayah than the one I ( Allah ) gave them, then do that." Similar was reported from Qatadah, As-Suddi and others.
Allah's statement, وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنَ الْجَـهِلِينَ ( And had Allah willed, He could have gathered them together upon true guidance, so be not you one of the ignorant. ) is similar to His statement, وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا ( And had your Lord willed, those on earth would have believed, all of them together ) `Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement, وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى ( And had Allah willed, He could have gathered them together upon true guidance, ) "The Messenger of Allah ﷺ was eager that all people believe and be guided to follow him.
Allah told him that only those whose happiness Allah has written in the first Dhikr will believe." Allah's statement, إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ( It is only those who listen, that will respond, ) means, only those who hear the speech, comprehend and understand it, will accept your call, O Muhammad ! In another Ayah, Allah said; لِّيُنذِرَ مَن كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ ( That it may give warning to him who is living, and that the Word may be justified against the disbelievers. ) 36:70.
Allah's statement, وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ ( but as for the dead, Allah will raise them up, then to Him they will be returned. ) refers to the disbelievers because their hearts are dead.
Therefore, Allah resembled them to dead corpses as a way of mocking and belittling them, saying, وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ ( but as for the dead (disbelievers ), Allah will raise them up, then to Him they will be returned ( for their recompense ).)

( We know well how their talk ) their slander, denial and demand for proofs ( grieveth thee ) O Muhammad, ( though in truth they ) i.e. al-Harth Ibn ’Amir and his followers ( deny not thee (Muhammad )) inwardly ( but evil-doers ) the idolaters ( flout the revelations of Allah ) quite openly.

We know indeed the grief which their words cause you (O Muhammad SAW): it is not you that they deny, but it is the Verses (the Quran) of Allah that the Zalimun (polytheists and wrong-doers) deny.

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