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سُورَةُ الأَنْعَام
Quranic Translation (Red)
Hadith (Bold Blue)
Dr. Maududi Tafseer
Historical Context

Historical & Revelatory Background

Surah Al-An'am is a Makkan surah, and according to the prominent tradition narrated by Ibn Abbas, the entire surah was revealed at one sitting at Makkah. It is unique among the long surahs in having been revealed all at once — a fact attributed to its comprehensive theological purpose of establishing core beliefs (Tawhid, Resurrection, Prophethood) and refuting polytheism.

The surah belongs to the fourth and final stage of the Makkan period — approximately 12–13 years into the Prophet's ﷺ mission. This was the darkest phase: persecution by the Quraysh had become savage, the Prophet's two greatest protectors (his uncle Abu Talib and wife Khadijah RA) had recently died, and Muslims were being subjected to physical torture, social boycott, and economic strangulation.

A remarkable narration mentions that 70,000 angels accompanied this surah's revelation, glorifying and praising Allah. Asma bint Yazid reported: "During the revelation of this surah, the Prophet ﷺ was riding a she-camel, and I was holding its nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break."

Ayat 26–32 paint a vivid scene of the Hereafter to warn disbelievers about the consequences of rejecting faith. Ayat 33–35 then shift to Prophethood as a main theme — comforting the Prophet ﷺ and establishing the immutable Sunnah of Allah regarding His messengers.

Scene of the Hereafter — Warning the Rejecters
26
Al-An'am 6:26
Self-Destructive Obstruction
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْـَٔوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
Translation (Maududi)
"As for others, they prevent them from embracing the Truth; and themselves, they flee from it (so as to harm you). But they court their own ruin, although they do not realize it."
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Tafseer — Dr. Maududi (Tafhim al-Qur'an)
This verse describes the two-pronged strategy of the Quraysh leaders against the Prophet ﷺ: (1) actively preventing other people from listening to or accepting the Qur'an and the Prophet's call, and (2) themselves staying away from it. Maududi notes this applies to the obstinate chiefs of Makkah who organized campaigns of misinformation, mockery, and pressure to keep people away from Islam. Yet, paradoxically, their very obstruction was their own destruction — they unknowingly harmed no one but themselves, and they were unaware of this reality.
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Historical Context
Tafseer al-Jalalayn specifically mentions this verse was revealed in the context of Abu Talib, the Prophet's uncle, who used to actively protect the Prophet from physical harm and forbade others from hurting him, but never himself embraced Islam. He exemplified the paradox: shielding the Prophet externally while maintaining personal distance from the Message. Some commentators apply it more broadly to Quraysh leaders in general.
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Related Hadith
The Prophet ﷺ visited Abu Talib on his deathbed and said: "O my uncle! Say: None has the right to be worshipped except Allah — an expression I will defend your case with before Allah." Abu Talib refused, saying he feared the mockery of the Quraysh, and died upon the religion of his forefathers.
Sahih al-Bukhari 1360, Sahih Muslim 24 — Narrated by Sa'id ibn al-Musayyab from his father
27
Al-An'am 6:27
Wish Beside the Fire
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَى ٱلنَّارِ فَقَالُوا۟ يَـٰلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَـٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
Translation (Maududi)
"If you could but see when they shall be made to stand by the Fire! They will plead: 'Would that we were brought back to life? Then we would not give the lie to the signs of our Lord and would be among the believers.'"
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Tafseer — Dr. Maududi
Maududi explains the rhetorical force of "If you could but see" — it is an invitation to the Prophet ﷺ and the believers to imagine this scene. Those same proud leaders of Quraysh who mocked and rejected the Prophet will, on the Day of Judgment, be made to stand before the Hellfire. The sight and heat of the Fire will strip away all arrogance, and they will desperately wish to return to the world to believe and act righteously. Maududi notes this plea is insincere at its root — as the very next verse clarifies.
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Related Hadith
"Hell will be brought on that Day (of Resurrection) with seventy thousand chains, each chain pulled by seventy thousand angels."
Sahih Muslim 2842 — Narrated by Abdullah ibn Mas'ud (RA)
"The people will be thrown into the Fire and it will say: 'Are there any more to come?' until Allah puts His foot over it and it says: 'Qati! Qati! (Enough! Enough!)'"
Sahih al-Bukhari 4848 — Narrated by Anas ibn Malik (RA)
28
Al-An'am 6:28
The Insincere Wish Exposed
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَـٰذِبُونَ
Translation (Maududi)
"No! They will say this merely because the Truth which they had concealed will become obvious to them; or else if they were sent back, they would still revert to what was forbidden to them. (So this plea of theirs would be a lie too) for they are just liars."
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Tafseer — Dr. Maududi
This verse exposes the reality behind the deathbed wish of the disbelievers: it is not sincere repentance. Maududi explains that their wish to "return and believe" is not born of genuine faith but of compulsion — they see the Fire, and the Truth they spent their lives denying is now undeniably apparent. Allah, the All-Knowing, declares that even if they were returned, they would revert to their old ways of shirk, corruption, and denial. Their promise is a lie. Maariful Qur'an adds that the disbelievers had always known the prophets were truthful — their opposition was not born of sincere doubt but of arrogance, greed, and chronic obstinacy.
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Related Qur'anic Echo
"Until death comes to one of them, he says: 'O my Lord, send me back so that I may do good in what I have left behind.' No! It is merely a word he is saying."
Surah Al-Mu'minun 23:99–100 — Confirms the tafseer position
29
Al-An'am 6:29
Denial of the Hereafter
وَقَالُوٓا۟ إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ
Translation (Maududi)
"They say now: 'There is nothing but the life of this world, and we shall not be raised from the dead.'"
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Tafseer — Dr. Maududi
This ayah captures the core theological error of the disbelievers of Makkah — denial of the Hereafter (Ba'th / Resurrection). The verse is a flashback to their worldly attitude, juxtaposed against the scene of the Fire in verses 27–28. They rejected the Afterlife entirely, mocking the idea of resurrection, and this denial was the root cause of their moral recklessness and refusal to accept accountability. The Quraysh materialists would mock saying, "What — when we are dead and become bones and dust, shall we be resurrected?" (cf. Surah Al-Isra 17:49).
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Related Hadith
"The intelligent person is the one who subdues his soul and works for what comes after death; and the foolish person is the one who follows his desires and merely hopes in Allah."
Jami' at-Tirmidhi 2459 — Narrated by Shaddad ibn Aws (RA)
30
Al-An'am 6:30
Standing Before Allah
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَـٰذَا بِٱلْحَقِّ ۚ قَالُوا۟ بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
Translation (Maududi)
"If you could but see when they will be made to stand before their Lord. He will say: 'Is not this the truth?' They will say: 'Yes indeed, by our Lord.' Whereupon He will say: 'Taste the chastisement, then, for your denying the Truth.'"
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Tafseer — Dr. Maududi
This is a companion scene to Ayah 27. Having been shown the Fire, the disbelievers are then brought before Allah ﷻ Himself. The question — "Is this not the truth?" — is a solemn declaration followed by their forced confession. They now acknowledge what they denied throughout their lives. The sentence "Taste the chastisement" is a Divine decree of absolute justice — they are punished not arbitrarily but because they disbelieved (bi-mā kuntum takfurūn).
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Related Hadith
"The feet of the son of Adam will not move on the Day of Resurrection before he is questioned about five things: his life — how he spent it; his youth — how he used it; his wealth — how he earned and how he spent it; and how he acted upon his knowledge."
Jami' at-Tirmidhi 2416 — Narrated by Ibn Mas'ud (RA)
31
Al-An'am 6:31
The Sudden Hour & Burdens
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَـٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
Translation (Maududi)
"Those who consider it a lie that they will have to meet Allah are indeed the losers so much so that when that Hour comes to them suddenly they will say: 'Alas for us, how negligent we have been in this behalf.' They will carry their burden (of sins) on their backs. How evil is the burden they bear!"
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Tafseer — Dr. Maududi
Maududi draws attention to the word "suddenly" (baghtatan) — the Hour of Judgment will strike without warning. The tragedy of the losers (khasirū) is that they will only realize the magnitude of their loss at the very moment it is too late to do anything about it. Carrying sins "on their backs" is a powerful image of the unbearable spiritual and moral weight that now becomes a physical, manifest burden — a fitting contrast to how these same people once walked proudly in the world.
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Related Hadith
"A person shall be brought on the Day of Resurrection and it will be said: 'Show him his small sins,' and his small sins will be displayed to him while his great ones are hidden. Then it will be said: 'Did you do such and such on such and such a day?' He will keep on confirming and will be unable to deny anything."
Sahih Muslim 2768 — Narrated by Abu Dharr (RA)
32
Al-An'am 6:32
Dunya as Sport & Pastime
وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَعِبٌ وَلَهْوٌ ۖ وَلَلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ
Translation (Maududi)
"The life of this world is nothing but a sport and a pastime, and the life of the Hereafter is far better for those who seek to ward off their ruin. Will you not, then, understand?"
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Tafseer — Dr. Maududi
Maududi provides an important clarification: this does not mean life has no seriousness. Rather, compared to the real and eternal life of the Hereafter, this worldly life seems like sport and pastime. He uses the analogy of a theater actor playing a king — the crown is real-looking, the commands sound authoritative, but the actor has no true authority. Similarly, those who pursue only worldly status, wealth, and power are participating in a grand illusion. This comparison is meant to awaken rational reflection (afalā ta'qilūn — "Will you not then understand?").
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Related Hadith
"Be in this world as if you were a stranger or a passing traveler." Ibn Umar used to add: "If you survive till the evening, do not expect to live till the morning, and if you survive till the morning, do not expect to live till the evening. Take from your health for your sickness, and from your life for your death."
Sahih al-Bukhari 6416 — Narrated by Abdullah ibn Umar (RA)
"What is this world to me? My example in this world is like a rider who rests in the shade of a tree, then moves on."
Jami' at-Tirmidhi 2377 — Narrated by Abdullah ibn Mas'ud (RA)
Prophethood — Consolation & the Sunnah of Allah
33
Al-An'am 6:33
"They Reject Allah's Signs, Not You"
قَدْ نَعْلَمُ إِنَّهُۥ لَيَحْزُنُكَ ٱلَّذِى يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجْحَدُونَ
Translation (Maududi)
"(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."
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Tafseer — Dr. Maududi (Footnote 21)
Before his prophethood, the Prophet ﷺ was universally known among his people by the titles Al-Sadiq (the Truthful) and Al-Amin (the Trustworthy). None of his enemies ever accused him of personal dishonesty. This verse reveals the deeper truth: the Quraysh's rejection was not about the character of Muhammad ﷺ — they knew he was truthful — but their refusal was a rejection of the authority of Allah's revelation itself. This was, as Maududi explains, their greatest injustice.
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Occasion of Revelation (Asbab al-Nuzul)
Ali ibn Abi Talib (RA) narrated that Abu Jahl said to the Prophet ﷺ: "We do not deny you (personally), but we deny what you came with." Allah then revealed this ayah (Jami' at-Tirmidhi 3064). Ibn Kathir records a remarkable related story: Abu Jahl, Abu Sufyan, and Al-Akhnas ibn Shurayq would secretly go at night on three consecutive nights to listen to the Prophet ﷺ recite the Qur'an — each unaware the others were also there. When confronted privately, Abu Jahl admitted: "By Allah, Muhammad is a veracious person. He has never lied in all his life. But if every honorable office — standard-bearing, water-provision, guardianship of the Ka'bah, and prophethood — were to fall to the share of the descendants of Qusayy, what would be left for the rest of Quraysh?" This reveals the real reason for his rejection: tribal rivalry and envy, not genuine intellectual disbelief.
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Related Hadith
Narrated 'Ali (RA): Abu Jahl said to the Prophet ﷺ: "We do not deny you, but we deny what you came with." So Allah revealed: "We know indeed that the things they say grieve you…"
Jami' at-Tirmidhi 3064 — Hasan
34
Al-An'am 6:34
Patience & the Promise of Help
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
Translation (Maududi)
"Messengers before you have been given the lie to, and they endured with patience their being given the lie to and being persecuted until the time when Our help reached them. None has the power to alter the words of Allah. Indeed some account of the Messengers has already reached you."
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Tafseer — Dr. Maududi
This is a direct consolation to the Prophet ﷺ. Maududi explains that this verse establishes Sunnat Allāh (the immutable practice of Allah) concerning His messengers: they were always rejected, persecuted, and oppressed — but they were patient, and ultimately Allah's help and victory came. The phrase "None has the power to alter the words of Allah" (wa-lā mubaddila li-kalimāti-llāh) refers to His promise of ultimate victory for the believers — a promise that cannot be changed.
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Related Hadith
"Know that victory comes with patience, relief with affliction, and hardship with ease."
40 Hadith of An-Nawawi 19 — Narrated by Ibn Abbas (RA)
"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."
Surah As-Saffat 37:171–173 — Confirming this divine sunnah
35
Al-An'am 6:35
Tabligh, Not Compulsion
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ ٱسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقًا فِى ٱلْأَرْضِ أَوْ سُلَّمًا فِى ٱلسَّمَآءِ فَتَأْتِيَهُم بِـَٔايَةٍ ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَمَعَهُمْ عَلَى ٱلْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ ٱلْجَـٰهِلِينَ
Translation (Maududi)
"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. Had Allah so willed, He would have gathered them all to the true guidance. Do not, then, be among the ignorant."
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Tafseer — Dr. Maududi (Footnotes 23 & 24)
This verse addresses the Prophet's ﷺ deep longing to guide his people and his grief at their rejection. Maududi draws out two profound theological points:
  1. The rhetorical challenge: If you are unable to bear their indifference and wish to bring a miracle that would compel them — then try digging a tunnel through the earth or climbing a ladder to the sky. The impossibility of the challenge communicates that the Prophet ﷺ has done everything within his power; no further miracle is required of him.
  2. The principle of free will: "Had Allah willed, He would have gathered them all to the true guidance." This does not mean Allah compelled some to disbelieve. Rather, Allah — in His infinite wisdom — designed a world in which faith must be a free choice, not a forced outcome. The Messenger's role is to convey (tabligh), not to compel (jabr).
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Ibn Abbas's Commentary
Ibn Abbas (RA) 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 Allah gave them, then do that." This was his way of explaining the verse's meaning: the challenge is rhetorical, emphasizing that the Prophet ﷺ has already done everything possible.
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Related Hadith
"There is none among you whose place is not already written, whether in Paradise or in the Fire." A companion asked: "O Messenger of Allah, should we not then just rely on our decree?" He said: "No — do deeds, for everyone is facilitated towards that for which they were created."
Sahih al-Bukhari 4949, Sahih Muslim 2647 — Narrated by 'Ali (RA)
✦ Key Takeaways & Lessons — Ayat 26–35
Timeless principles drawn from Dr. Maududi's commentary and supporting Hadiths
1
Self-Destructive Obstruction: Those who block others from the Truth — like Abu Talib, who shielded the Prophet but never embraced Islam — destroy themselves while imagining they are clever. Obstruction of guidance is never strategic; it is always tragic (Ayah 26).
2
Deathbed Wishes Are Too Late: The plea "send us back" beside the Fire is a recurring Qur'anic motif. The window for sincere belief is now, in this life — not when reality is forced upon us at death or judgment (Ayahs 27 & 31).
3
Even Returned, They'd Revert: Allah, the All-Knowing, declares that the disbelievers' regret is insincere. If sent back, they'd repeat the same disbelief. True repentance is a present-tense state, not a hypothetical future one (Ayah 28).
4
Denying the Hereafter is the Root of Recklessness: Every moral collapse begins with the loss of accountability. Whoever truly believes they will stand before Allah cannot live carelessly. Belief in the Day shapes every choice today (Ayah 29).
5
"Is This Not the Truth?": Every soul will be made to confess Allah's lordship at the Standing. Better to acknowledge it now in faith than then in compulsion. The same words spoken willingly today purchase Paradise (Ayah 30).
6
Sins Become a Visible Burden: What is hidden today will be carried publicly tomorrow. The image of bearing one's sins on one's back is a reminder to lighten the load now through repentance and good deeds (Ayah 31).
7
Dunya is Theater, Akhirah is Real: Maududi's "actor playing a king" analogy — wealth, power, status are stage props that disappear when the curtain falls. The God-conscious (muttaqūn) invest in the eternal (Ayah 32).
8
Grief Over Rejection is Honored, Not Required: Allah acknowledged the Prophet's ﷺ pain but reminded him: their rejection is of Allah's signs, not of you. Da'wah is a duty; results belong to Allah (Ayah 33 + Abu Jahl narration).
9
Sunnat Allāh: Patience Precedes Help: Every messenger was rejected; every messenger was patient; every messenger received divine help. This pattern is unalterable. Whoever walks the prophetic path inherits the prophetic promise (Ayah 34).
10
Tabligh, Not Compulsion: Faith must be freely chosen — that is the design. The caller delivers; the response belongs to the heart. Trying to force belief misunderstands the entire purpose of human moral existence (Ayah 35).