Surah Anam ayat 35 Tafsir Quran 6:35

﴿وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُم بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ﴾
[ الأنعام: 35]

6:35 And if their evasion is difficult for you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign, [then do so]. But if Allah had willed, He would have united them upon guidance. So never be of the ignorant.

And if their aversion to Islam is grievous too great for you on account of your concern for them then if you can seek out a hole an underground passage in the earth or a ladder a stairway to heaven that you may bring them a sign from among those they have requested then go ahead the meaning is that you will not be able to do this so be patient until God delivers His judgement — but had God willed to guide them He would have gathered them together in guidance but He did not will this and so they do not believe; so do not be among the ignorant of this matter.

If their natural aversions and antipathies perturb you, and you are able to excavate a roadway underground or set up a ladder to ascend heavenward to bring about a sign to convince them of the truth of your mission, then by all means do it. Had Allah willed He would have united their thoughts and feelings to meditate reverence and obedience to Him and seek His guidance and spiritual union. Therefore, do not be one of those destitute of Allahs knowledge

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 ).)

(6:35) Nevertheless, if their turning away grieves you, then seek - if you can - either a way down into the earth or a ladder to the heavens, and try to bring to them some sign. *23 Had Allah so willed, He would have gathered them all to the true guidance. Do not, then, be among the ignorant. *24

And if their evasion is difficult for meaning

*23).
The Prophet ( peace be on him ) saw that even though he had spent a long time admonishing his people, they did not seem inclined to heed his call.
As a result he sometimes wished for the appearance of some extraordinary sign of God that would undermine the stubbornness of his people and lead them to accept his guidance.
This verse embodies God's response to the Prophet's desire.
He is told not to be impatient.
He must persist in his striving and continue to work.
in conformity with God's directive.
Had it been God's purpose to work miracles, He would have done so.
But God did not consider that to be either the appropriate method for bringing to a successful completion the required intellectual and moral revolution or for the evolution of a sound, healthy civilization.
Well, then, if the Prophet ( peace be on him ) could not bear patiently with the attitude of stubbornness and rejection prevalent among his people, and if he thought it necessary to make them witness a tangible sign of God, let him muster all his strength and try to cleave the earth, or climb a ladder to the heaven and bring forth a miracle powerful enough to change the unbelief of the unbelievers into belief.
He is told, however, that in this regard he should not expect God to fulfil his wish, for such things have no place in God's scheme.

*24).
Had it been required that all people should be driven to the Truth, there would have been no need to send Prophets, to reveal heavenly Books, to direct believers to engage in struggles against unbelievers, and to make the message of Truth pass through the necessary stages until fulfilment is reached.
The result could have been achieved by a single sign of God's creative will.
God, however, did not want things to happen that way.
He preferred the Truth to be set before people with its supporting arguments so that by a proper exercise of their rational judgement, they should recognize it for what it was and thereafter freely choose to embrace it as their faith.
By moulding their lives in conformity with this Truth such people should demonstrate their moral superiority over the devotees of falsehood.
They should continually attract men of sound morals by the force of their arguments, by the loftiness of their ideals, by the excellence of their principles and by the purity of their lives.
They should thus reach their goal - the establishment of the hegemony of the true faith - by the natural and gradual escalation of strife against falsehood.
God will guide them in the performance of this task and will provide them with whatever help they merit during the various stages of their struggle.
But if anyone wishes to evade this natural course and wants God to obliterate corrupt ideas and to spread healthy ones in their stead, to root out a corrupt civilization and put a healthy one in its place by exercising His omnipotent will, let him know that this will not come about.
The reason is that such is contrary to the scheme according to which God has created man as a responsible being, bestowed upon him a degree of power which he may exercise, granted him the freedom to choose between obedience and disobedience to God, awarded him a certain term of life in order to demonstrate his worth, and determined that at an appointed hour He will judge him for either reward or punishment in the light of his deeds.

 

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 ).)

( And if their aversion is grievous unto thee, then, if thou canst, seek a way down ) a tunnel ( into the earth ) such that you enter it ( or a ladder ) or a method or way which enables you to rise ( unto the sky that thou mayst bring unto them a portent (to convince them all )) then do so! ( If Allah willed, He could have brought them all together to the guidance ) to the declaration of Allah’s divine Oneness. ( So be not thou among the foolish ones ) regarding My decree about their disbelief.

If their aversion (from you, O Muhammad SAW and from that with which you have been sent) is hard on you, (and you cannot be patient from their harm to you), then if you were able to seek a tunnel in the ground or a ladder to the sky, so that you may bring them a sign (and you cannot do it, so be patient). And had Allah willed, He could have gathered them together (all) unto true guidance, so be not you one of those who are Al-Jahilun (the ignorant).

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