Sura- 6 [Al Anam mecca 55]

The Quranic Text & Ali’s version:

وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ...

6:51. Give the warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord:

C869. There are some men - sinners - who yet believe in Judgement; let them be warned of their personal responsibility to guard against evil; let then not rely upon protectors or intercessors before Allah; their sins can only be forgiven by Allah's own Mercy.

...لَيْسَ لَهُم مِّن دُونِهِ وَلِيٌّ وَلاَ شَفِيعٌ لَّعَلَّهُمْ يَتَّقُونَ ﴿٥١﴾

except from Him they will have no protector nor intercessor: that they may guard (against evil).

وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ...

6:52. Send not away those who call on their Lord morning and evening, seeking His Face.

C870. Face: wajh: see 2:112 and n. 114.

...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...

Naught have they to gain from thee, and naught hast thou to gain from them,

C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.

From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.

...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾

that thou shouldst turn them away, and thus be (one) of the unjust.

وَكَذَلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاء مَنَّ اللّهُ عَلَيْهِم مِّن بَيْنِنَا...

6:53. Thus did We try some of them by comparison with others, that they should say:

"Is it these then that Allah hath favored from amongst us?"

C872. Pursue the argument of the last note.

The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn):

"We are much greater than they: has Allah then selected these lowly people for His teaching?"

But that was so. And Allah knew best those who were grateful to Him for His guidance.

...أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِينَ ﴿٥٣﴾

"Is it these then that Allah hath favored from amongst us?"

Other versions:

6: 51

Asad And warn hereby those who fear lest they be gathered unto their Sustainer with none to protect them from Him or to intercede with Him, so they might become [fully] conscious of Him [note 40].

Yusuf Ali Give the warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord: except from Him they will have no protector nor intercessor: that they may guard (against evil).

Pickthall Warn hereby those who fear (because they know) that they will be gathered unto their Lord, for whom there is no protecting friend nor intercessor beside Him, that they may ward off (evil).

Transliteration Wa anzir bihil lazina yakha_fu_na ay yuhsyaru_ ila_ rabbihim laisa lahum min du_nihi waliyyuw wa la_ syafi'ul la'allahum yattaqu_n(a).

[[ Asad’s note 40 – It is obvious from the context that this verse refers to followers of earlier scriptures – such as the Jews and the Christians – who share with the followers of the Quran the belief in life after death (Zamakhshari), as well as to agnostics who, without having definite beliefs on this point, admit the possibility of life after death.]]

6: 52 [al-AnAm, Mecca 55 ]

Asad Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance [note 41]. You are in no wise accountable for them –just as they are in no wise accountable for you [note 42] – and you have therefore no right to repulse them: for then you would be among the evildoers.

Yusuf Ali Send not away those who call on their Lord morning and evening seeking His Face. Naught have they to gain from thee and naught hast thou to gain from them that thou should turn them away and thus be (one) of the unjust.

Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou should repel them and be of the wrong-doers.

Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).

6: 53

Asad For it is this way that We try men through one another – to the end that they might ask, “His God, then, bestowed His favor upon those others in preference to us? Does not God know best as to who is grateful [to Him]?

Yusuf Ali Thus did We try some of them by comparison with others that they should say: Is it these then that Allah hath favored from amongst us?" Doth not Allah know best those who are grateful?

Pickthall And even so do We try some of them by others, that they say: Are these they whom Allah favoureth among us? Is not Allah best aware of the thanksgivers?

Transliteration Wa kaza_lika fatanna_ ba'dahum bi ba'dil liyaqu_lu_ aha_'ula_'i mannalla_hu 'alaihim mim bainina_, alaisalla_hu bi a'lama bisy sya_kirin(a).

Asad note 41: ......................but to people who, while not being Muslims in the current sense of this word, believe in God and are always “seeking His countenance”.........Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran. They are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran – but, on the contrary, to try tot help him by means of a patient explanation of the Quranic teachings.

[[Note 42 – I.e., for whatever in their beliefs or actions does not coincide with the teachings of the Quran, and vice-versa. In other words, all are accountable to God alone.]]

[[Ali’s notes:-

870 Face: wajh: see ii. 112 and n. 114. "Face" is used for God's Grace or presence, the highest aim of spiritual aspiration. (6.52)

871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no reponsibility for the Preacher. (6.52)

872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53)]]