Surah Anam ayat 55 Tafsir Quran 6:55

﴿وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ﴾
[ الأنعام: 55]

6:55 And thus do We detail the verses, and [thus] the way of the criminals will become evident.

And thus in the same way that We have explained what has been mentioned We distinguish We expound the signs the Qur’ān so that truth becomes manifest and is implemented in people’s deeds and that the way the path of the sinners may be become clear evident and hence avoided wa-li-yastabīna may also be read wa-li-tastabīna ‘that you may discern’ with sabīla ‘the way’ read in the accusative as opposed to the nominative sabīlu implying a direct address to the Prophet s.

Thus do We expound Our revelations and render Our discourse readily understood so as not to confound the course of action followed by the pious with that on which the wicked are resolved, and there shall the worker from the work distinct be known

The Prophet Understands What He Conveys; Torment is in Allah's Hands Not the Prophet's Allah says, just as We mentioned the clear signs that testify and direct to the path of guidance, all the while chastising useless arguments and defiance, كَذلِكَ نُفَصِّلُ الآيَـتِ ( And thus do We explain the Ayat in detail, ) that is, whatever responsible adults need explained to them, in the affairs of life and religion, وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ ( That the way of the criminals may become manifest. ) so that the path of the criminals who defy the Prophets is apparent and clear.
This Ayah was also said to mean, so that you, O Muhammad , are aware of the path of the criminals.
Allah's statement, قُلْ إِنِّى عَلَى بَيِّنَةٍ مِّن رَّبِّى ( Say: "I am on clear proof from my Lord..." ) means: I have a clear understanding of the Law of Allah that He has revealed to me, وَكَذَّبْتُم بِهِ ( but you deny it. ) meaning, but you disbelieve in the truth that came to me from Allah. مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِ ( I do not have what you are hastily seeking ) meaning, the torment, إِنِ الْحُكْمُ إِلاَّ للَّهِ ( The decision is only for Allah, ) for the ruling of this is with Allah.
If He wills, He will punish you soon in response to your wish! If He wills, He will give you respite, out of His great wisdom.
This is why Allah said, يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَـصِلِينَ ( He declares the truth, and He is the best of judges. ) and the best in reckoning between His servants.
Allah's statement, قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ ( Say: "If I had that which you are asking for impatiently (the torment ), the matter would have been settled at once between you and I,") means, if I have what you ask for, I will surely send down what you deserve of it, وَاللهُ أَعْلَمْ بِالظَّالِمِيَن ( but Allah knows best the wrongdoers ) Someone might ask about the meaning of this Ayah compared to the Hadith in the Two Sahihs, from `A'ishah, may Allah be pleased with her, that she said to the Messenger ﷺ, "O Allah's Messenger ! Have you encountered a day harder than the day ( of the battle ) of Uhud" The Prophet replied,
«لَقَدْ لَقِيتُ مِنْ قَوْمِكِ، وَكَانَ أَشَدَّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ،إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِيَالِيلَ بْنِ عَبْدِكُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِسَحَاَبَةٍ قَدْ ظَلَّلَتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَنَادَانِي فَقَالَ: إِنَّ الله قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ، لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ، قَالَ: فَنَادَانِي مَلَكُ الْجِبَالِ وَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ: يَا مُحَمَّدُ إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَقَدْ بَعَثَنِي رَبُّكَ إِلَيْكَ، لِتَأْمُرَنِي بِأَمْرِكَ فِيمَا شِئْتَ، إِنْ شِئْتَ أَطْبَقْتُ عَلَيْهِمُ الْأَخْشَبَيْن»
فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
«بَلْ أَرْجُو أَنْ يُخْرِجَ اللهُ مِنْ أَصْلَابِهِمْ، مَنْ يَعْبُدُ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا»
( Your people have troubled me alot and the worst trouble was on the day of `Aqabah when I presented myself to Ibn `Abd Yalil bin `Abd Kulal, who did not respond to my call.
So I departed, overwhelmed with severe sorrow, proceeded on and could not relax until I found myself at Qarn Ath-Tha`alib where I raised my head towards the sky to see a cloud unexpectedly shading me.
I looked up and saw Jibril in it and he called me saying, `Indeed Allah has heard what you said to the people and what they have responded to you.
Therefore, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, `O Muhammad! verily, Allah has heard how your people responded to you and He has sent me to you so that you could order me to do what you wish.
If you like, I will let Al-Akhshabayn (two mountains to the north and south of Makkah ) fall on them.' The Prophet said, No, but I hope that Allah will let them generate offspring who will worship Allah Alone, and will worship none besides Him.) This is the wording of Muslim.
Tormenting the disbelievers of Quraysh was offered to the Prophet , but he chose patience and asked Allah for respite for them, so that Allah might let them generate offspring who will not associate anything with Him in worship.
Therefore, how can we combine the meaning of this Hadith and the honorable Ayah, قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ وَاللَّهُ أَعْلَمُ بِالظَّـلِمِينَ ( Say: "If I had that which you are asking for impatiently (the torment ), the matter would have been settled at once between you and I, but Allah knows best the wrongdoers.") The answer to this question is, Allah knows the best, that the Ayah states that if the punishment that they asked for was in the Prophet's hand at the time, he would have sent it on them as they asked.
As for the Hadith, the disbelievers did not ask the Prophet to send the torment down on them.
Rather, the angel responsible for the mountains offered him the choice to let the two mountains to the north and south of Makkah close in on the disbelievers and crush them.
The Prophet did not wish that and asked for respite out of compassion for them. Allah said next, وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ ( And with Him are the keys of the Ghayb (all that is hidden ), none knows them but He.) Al-Bukhari recorded that Salim bin `Abdullah said that his father said that the Messenger of Allah ﷺ said,
«مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا الله»
(The keys of the Unseen are five and none except Allah knows them: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ ( Verily, Allah! With Him (Alone ) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.
No person knows what he will earn tomorrow, and no person knows in what land he will die.
Verily, Allah is All-Knower, All-Aware)") 31:34.
Allah's statement, وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ ( And He knows whatever there is on the land and in the sea; ) means, Allah's honored knowledge encompasses everything, including the creatures living in the sea and on land, and none of it, not even the weight of an atom on earth or in heaven, ever escapes His knowledge.
Allah's statement, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا ( not a leaf falls, but He knows it. ) means, He knows the movements of everything including inanimate things.
Therefore, what about His knowledge of the living creatures, especially, those whom the Divine laws have been imposed upon such as mankind and the Jinns In another Ayah, Allah said; يَعْلَمُ خَآئِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ ( Allah knows the fraud of the eyes, and all that the breasts conceal. ) 40:19

(6:55) Thus We clearly set forth Our signs so that the way of the wicked might become distinct. *38

And thus do We detail the verses, meaning

*38).
'And thus' refers to the whole of the foregoing discussion, beginning with verse 37: 'And they say: Why has no miraculous sign been sent down to him?' The purpose of this remark is to stress that the persistence of some people in their denial of the Truth and in their disbelief, in spite of a host of unmistakably clear signs and arguments, was sufficient to prove beyond doubt that they were merely a bunch of criminals.
If they persisted in error and transgression it was neither through any lack of strong arguments in support of the Truth nor, conversely, because of strong arguments in support of falsehood.
The reason was rather that they had delilibrately chosen to fall into error and transgression.

 

The Prophet Understands What He Conveys; Torment is in Allah's Hands Not the Prophet's Allah says, just as We mentioned the clear signs that testify and direct to the path of guidance, all the while chastising useless arguments and defiance, كَذلِكَ نُفَصِّلُ الآيَـتِ ( And thus do We explain the Ayat in detail, ) that is, whatever responsible adults need explained to them, in the affairs of life and religion, وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ ( That the way of the criminals may become manifest. ) so that the path of the criminals who defy the Prophets is apparent and clear.
This Ayah was also said to mean, so that you, O Muhammad , are aware of the path of the criminals.
Allah's statement, قُلْ إِنِّى عَلَى بَيِّنَةٍ مِّن رَّبِّى ( Say: "I am on clear proof from my Lord..." ) means: I have a clear understanding of the Law of Allah that He has revealed to me, وَكَذَّبْتُم بِهِ ( but you deny it. ) meaning, but you disbelieve in the truth that came to me from Allah. مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِ ( I do not have what you are hastily seeking ) meaning, the torment, إِنِ الْحُكْمُ إِلاَّ للَّهِ ( The decision is only for Allah, ) for the ruling of this is with Allah.
If He wills, He will punish you soon in response to your wish! If He wills, He will give you respite, out of His great wisdom.
This is why Allah said, يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَـصِلِينَ ( He declares the truth, and He is the best of judges. ) and the best in reckoning between His servants.
Allah's statement, قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ ( Say: "If I had that which you are asking for impatiently (the torment ), the matter would have been settled at once between you and I,") means, if I have what you ask for, I will surely send down what you deserve of it, وَاللهُ أَعْلَمْ بِالظَّالِمِيَن ( but Allah knows best the wrongdoers ) Someone might ask about the meaning of this Ayah compared to the Hadith in the Two Sahihs, from `A'ishah, may Allah be pleased with her, that she said to the Messenger ﷺ, "O Allah's Messenger ! Have you encountered a day harder than the day ( of the battle ) of Uhud" The Prophet replied, «لَقَدْ لَقِيتُ مِنْ قَوْمِكِ، وَكَانَ أَشَدَّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ،إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِيَالِيلَ بْنِ عَبْدِكُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِسَحَاَبَةٍ قَدْ ظَلَّلَتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَنَادَانِي فَقَالَ: إِنَّ الله قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ، لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ، قَالَ: فَنَادَانِي مَلَكُ الْجِبَالِ وَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ: يَا مُحَمَّدُ إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَقَدْ بَعَثَنِي رَبُّكَ إِلَيْكَ، لِتَأْمُرَنِي بِأَمْرِكَ فِيمَا شِئْتَ، إِنْ شِئْتَ أَطْبَقْتُ عَلَيْهِمُ الْأَخْشَبَيْن» فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم: «بَلْ أَرْجُو أَنْ يُخْرِجَ اللهُ مِنْ أَصْلَابِهِمْ، مَنْ يَعْبُدُ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا» ( Your people have troubled me alot and the worst trouble was on the day of `Aqabah when I presented myself to Ibn `Abd Yalil bin `Abd Kulal, who did not respond to my call.
So I departed, overwhelmed with severe sorrow, proceeded on and could not relax until I found myself at Qarn Ath-Tha`alib where I raised my head towards the sky to see a cloud unexpectedly shading me.
I looked up and saw Jibril in it and he called me saying, `Indeed Allah has heard what you said to the people and what they have responded to you.
Therefore, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, `O Muhammad! verily, Allah has heard how your people responded to you and He has sent me to you so that you could order me to do what you wish.
If you like, I will let Al-Akhshabayn (two mountains to the north and south of Makkah ) fall on them.' The Prophet said, No, but I hope that Allah will let them generate offspring who will worship Allah Alone, and will worship none besides Him.) This is the wording of Muslim.
Tormenting the disbelievers of Quraysh was offered to the Prophet , but he chose patience and asked Allah for respite for them, so that Allah might let them generate offspring who will not associate anything with Him in worship.
Therefore, how can we combine the meaning of this Hadith and the honorable Ayah, قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ وَاللَّهُ أَعْلَمُ بِالظَّـلِمِينَ ( Say: "If I had that which you are asking for impatiently (the torment ), the matter would have been settled at once between you and I, but Allah knows best the wrongdoers.") The answer to this question is, Allah knows the best, that the Ayah states that if the punishment that they asked for was in the Prophet's hand at the time, he would have sent it on them as they asked.
As for the Hadith, the disbelievers did not ask the Prophet to send the torment down on them.
Rather, the angel responsible for the mountains offered him the choice to let the two mountains to the north and south of Makkah close in on the disbelievers and crush them.
The Prophet did not wish that and asked for respite out of compassion for them. Allah said next, وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ ( And with Him are the keys of the Ghayb (all that is hidden ), none knows them but He.) Al-Bukhari recorded that Salim bin `Abdullah said that his father said that the Messenger of Allah ﷺ said, «مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا الله» (The keys of the Unseen are five and none except Allah knows them: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ ( Verily, Allah! With Him (Alone ) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.
No person knows what he will earn tomorrow, and no person knows in what land he will die.
Verily, Allah is All-Knower, All-Aware)") 31:34.
Allah's statement, وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ ( And He knows whatever there is on the land and in the sea; ) means, Allah's honored knowledge encompasses everything, including the creatures living in the sea and on land, and none of it, not even the weight of an atom on earth or in heaven, ever escapes His knowledge.
Allah's statement, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا ( not a leaf falls, but He knows it. ) means, He knows the movements of everything including inanimate things.
Therefore, what about His knowledge of the living creatures, especially, those whom the Divine laws have been imposed upon such as mankind and the Jinns In another Ayah, Allah said; يَعْلَمُ خَآئِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ ( Allah knows the fraud of the eyes, and all that the breasts conceal. ) 40:19

( Thus do We expound the revelations ) We expound the Qur’an, explaining commands, prohibitions as well as their events ( that the way of the unrighteous may be manifest ) the way of the idolaters, ’Uyaynah and his folk, why it is that they do not believe?

And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that the way of the Mujrimun (criminals, polytheists, sinners), may become manifest.

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