بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُۖ وَلَوۡ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنۡهُ وَإِنَّهُمۡ لَكَٰذِبُونَ ٢٨
Bal bada lahum ma kanoo yukhfoona min qablu walaw ruddoo laAAadoo lima nuhoo AAanhu wainnahum lakathiboona
Bali yamewadhihirikia waliyo kuwa wakiyaficha zamani. Na kama wangeli rudishwa bila ya shaka wange yarejea yale yale waliyo katazwa. Na hakika hao ni waongo
وَقَالُوٓاْ إِنۡ هِيَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا وَمَا نَحۡنُ بِمَبۡعُوثِينَ ٢٩
Waqaloo in hiya illa hayatuna alddunya wama nahnu bimabAAootheena
Na walisema: Hakuna mengine ila maisha yetu haya ya duniani, wala sisi hatutafufuliwa
وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَىٰ رَبِّهِمۡۚ قَالَ أَلَيۡسَ هَٰذَا بِٱلۡحَقِّۚ قَالُواْ بَلَىٰ وَرَبِّنَاۚ قَالَ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ ٣٠
Walaw tara ith wuqifoo AAala rabbihim qala alaysa hatha bialhaqqi qaloo bala warabbina qala fathooqoo alAAathaba bima kuntum takfuroona
Na lau ungeli ona watavyo simamishwa mbele ya Mola wao Mlezi, akawaambia: Je, si kweli haya? Na wao watasema: Kwani? Tunaapa kwa Mola Mlezi wetu ni kweli. Yeye atasema: Basi onjeni adhabu kwa sababu ya vile mlivyo kuwa mnakataa
قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمُ ٱلسَّاعَةُ بَغۡتَةٗ قَالُواْ يَٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيهَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ ظُهُورِهِمۡۚ أَلَا سَآءَ مَا يَزِرُونَ ٣١
Qad khasira allatheena kaththaboo biliqai Allahi hatta itha jaathumu alssaAAatu baghtatan qaloo ya hasratana AAala ma farratna feeha wahum yahmiloona awzarahum AAala thuhoorihim ala saa ma yaziroona
Hakika wamekhasirika walio kanusha kukutana na Mwenyezi Mungu, mpaka ilipo wajia Saa kwa ghafla, wakasema: Ole wetu kwa tuliyo yapuuza! Nao watabeba mizigo yao juu ya migongo yao. Ni maovu hayo wanayo yabeba
وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٞ وَلَهۡوٞۖ وَلَلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ ٣٢
Wama alhayatu alddunya illa laAAibun walahwun walalddaru alakhirati khayrun lillatheena yattaqoona afala taAAqiloona
Na maisha ya dunia si chochte ila ni mchezo na pumbao tu. Na hakika nyumba ya Akhera ni bora zaidi kwa wanao mcha Mungu. Basi, je, hamtii akilini
قَدۡ نَعۡلَمُ إِنَّهُۥ لَيَحۡزُنُكَ ٱلَّذِي يَقُولُونَۖ فَإِنَّهُمۡ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَٰتِ ٱللَّهِ يَجۡحَدُونَ ٣٣
Qad naAAlamu innahu layahzunuka allathee yaqooloona fainnahum la yukaththiboonaka walakinna alththalimeena biayati Allahi yajhadoona
Tunajua ya kwamba yanakuhuzunisha wanayo yasema. Basi hakika wao hawakukanushi wewe, lakini hao madhaalimu wanazikataa Ishara za Mwenyezi Mungu
وَلَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَ فَصَبَرُواْ عَلَىٰ مَا كُذِّبُواْ وَأُوذُواْ حَتَّىٰٓ أَتَىٰهُمۡ نَصۡرُنَاۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِۚ وَلَقَدۡ جَآءَكَ مِن نَّبَإِيْ ٱلۡمُرۡسَلِينَ ٣٤
Walaqad kuththibat rusulun min qablika fasabaroo AAala ma kuththiboo waoothoo hatta atahum nasruna wala mubaddila likalimati Allahi walaqad jaaka min nabai almursaleena
Na hakika walikanushwa Mitume wa kabla yako. Nao wakavumilia kule kukanushwa, na kuudhiwa, mpaka ilipo wafikia nusura yetu. Na hapana wa kubadilisha maneno ya Mwenyezi Mungu. Na bila ya shaka zimekujia baadhi ya khabari za Mitume hao
وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُهُمۡ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِيَ نَفَقٗا فِي ٱلۡأَرۡضِ أَوۡ سُلَّمٗا فِي ٱلسَّمَآءِ فَتَأۡتِيَهُم بِـَٔايَةٖۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَى ٱلۡهُدَىٰۚ فَلَا تَكُونَنَّ مِنَ ٱلۡجَٰهِلِينَ ٣٥
Wain kana kabura AAalayka iAAraduhum faini istataAAta an tabtaghiya nafaqan fee alardi aw sullaman fee alssamai fatatiyahum biayatin walaw shaa Allahu lajamaAAahum AAala alhuda fala takoonanna mina aljahileena
Na ikiwa ni makubwa kwako huku kukataa kwao, basi kama unaweza kutafuta njia ya chini kwa chini ya ardhi, au ngazi kwendea mbinguni ili uwaletee Ishara -- Na lau kuwa Mwenyezi Mungu angependa angeli wakusanya kwenye uwongofu. Basi usiwe miongoni mwa wasio jua
۞إِنَّمَا يَسۡتَجِيبُ ٱلَّذِينَ يَسۡمَعُونَۘ وَٱلۡمَوۡتَىٰ يَبۡعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ ٣٦
Innama yastajeebu allatheena yasmaAAoona waalmawta yabAAathuhumu Allahu thumma ilayhi yurjaAAoona
Hakika wanao kubali ni wale wanao sikia. Na ama wafu Mwenyezi Mungu atawafufua, na kisha kwake Yeye ndio watarejeshwa
وَقَالُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةٗ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ٣٧
Waqaloo lawla nuzzila AAalayhi ayatun min rabbihi qul inna Allaha qadirun AAala an yunazzila ayatan walakinna aktharahum la yaAAlamoona
Na wamesema: Kwa nini hakuteremshiwa muujiza kutoka kwa Mola wake Mlezi? Sema: Hakika Mwenyezi Mungu ni Muweza wa kuteremsha muujiza. Lakini wengi wao hawajui
وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ وَلَا طَـٰٓئِرٖ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا فِي ٱلۡكِتَٰبِ مِن شَيۡءٖۚ ثُمَّ إِلَىٰ رَبِّهِمۡ يُحۡشَرُونَ ٣٨
Wama min dabbatin fee alardi wala tairin yateeru bijanahayhi illa omamun amthalukum ma farratna fee alkitabi min shayin thumma ila rabbihim yuhsharoona
Na hapana mnyama katika ardhi, wala ndege anaye ruka kwa mbawa zake mbili, ila ni umma kama nyinyi. Hatukupuuza Kitabuni kitu chochote. Kisha kwa Mola wao Mlezi watakusanywa
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا صُمّٞ وَبُكۡمٞ فِي ٱلظُّلُمَٰتِۗ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ٣٩
Waallatheena kaththaboo biayatina summun wabukmun fee alththulumati man yashai Allahu yudlilhu waman yasha yajAAalhu AAala siratin mustaqeemin
Na walio kanusha Ishara zetu ni viziwi na mabubu waliomo gizani. Mwenyezi Mungu humwachia kupotea amtakaye, na humweka katika Njia iliyo nyooka amtakaye
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ أَوۡ أَتَتۡكُمُ ٱلسَّاعَةُ أَغَيۡرَ ٱللَّهِ تَدۡعُونَ إِن كُنتُمۡ صَٰدِقِينَ ٤٠
Qul araaytakum in atakum AAathabu Allahi aw atatkumu alssaAAatu aghayra Allahi tadAAoona in kuntum sadiqeena
Sema: Mwaonaje ikikujieni adhabu ya Mwenyezi Mungu, au ikakufikieni hiyo Saa - mtamwomba asiye kuwa Mwenyezi Mungu, ikiwa nyinyi ni wakweli
بَلۡ إِيَّاهُ تَدۡعُونَ فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ وَتَنسَوۡنَ مَا تُشۡرِكُونَ ٤١
Bal iyyahu tadAAoona fayakshifu ma tadAAoona ilayhi in shaa watansawna ma tushrikoona
Bali Yeye ndiye mtakaye mwomba, naye atakuondoleeni mnacho mwombea akipenda. Na mtasahau hao mnao wafanya washirika wake
وَلَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ فَأَخَذۡنَٰهُم بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَتَضَرَّعُونَ ٤٢
Walaqad arsalna ila omamin min qablika faakhathnahum bialbasai waalddarrai laAAallahum yatadarraAAoona
Na kwa yakini tulipeleka Mitume kwa kaumu zilizo kuwa kabla yako, kisha tukazitia katika dhiki na mashaka ili zipate kunyenyekea
فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ ٤٣
Falawla ith jaahum basuna tadarraAAoo walakin qasat quloobuhum wazayyana lahumu alshshaytanu ma kanoo yaAAmaloona
Kwa nini wasinyenyekee ilipo wafika adhabu yetu? Lakini nyoyo zao zilikuwa ngumu, na Shet'ani akawapambia waliyo kuwa wakiyafanya
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ ٤٤
Falamma nasoo ma thukkiroo bihi fatahna AAalayhim abwaba kulli shayin hatta itha farihoo bima ootoo akhathnahum baghtatan faitha hum mublisoona
Basi walipo sahau walio kumbushwa tuliwafungulia milango ya kila kitu. Mpaka walipo furahia yale waliyo pewa tuliwashika kwa ghafla, na mara wakawa wenye kukata tamaa
فَقُطِعَ دَابِرُ ٱلۡقَوۡمِ ٱلَّذِينَ ظَلَمُواْۚ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ٤٥
FaqutiAAa dabiru alqawmi allatheena thalamoo waalhamdu lillahi rabbi alAAalameena
Ikakatwa mizizi ya watu walio dhulumu - na wa kuhimidiwa ni Mwenyezi Mungu, Mola Mlezi wa viumbe vyote
قُلۡ أَرَءَيۡتُمۡ إِنۡ أَخَذَ ٱللَّهُ سَمۡعَكُمۡ وَأَبۡصَٰرَكُمۡ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِهِۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ ثُمَّ هُمۡ يَصۡدِفُونَ ٤٦
Qul araaytum in akhatha Allahu samAAakum waabsarakum wakhatama AAala quloobikum man ilahun ghayru Allahi yateekum bihi onthur kayfa nusarrifu alayati thumma hum yasdifoona
Sema: Mwaonaje Mwenyezi Mungu akanyakua kusikia kwenu, na kuona kwenu, na akaziziba nyoyo zenu, ni mungu gani asiye kuwa Mwenyezi Mungu ataye kuleteeni hayo tena? Angalia vipi tunavyo zieleza Ishara, kisha wao wanapuuza
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ بَغۡتَةً أَوۡ جَهۡرَةً هَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلظَّـٰلِمُونَ ٤٧
Qul araaytakum in atakum AAathabu Allahi baghtatan aw jahratan hal yuhlaku illa alqawmu alththalimoona
Sema: Mwaonaje, ikikufikieni adhabu ya Mwenyezi Mungu kwa ghafla, au kwa dhaahiri, jee wataangamizwa isipo kuwa walio dhulumu
وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَۖ فَمَنۡ ءَامَنَ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ٤٨
Wama nursilu almursaleena illa mubashshireena wamunthireena faman amana waaslaha fala khawfun AAalayhim wala hum yahzanoona
Na hatuwatumi Mitume ila huwa ni wabashiri na waonyaji. Na wenye kuamini na wakatenda mema haitakuwa khofu juu yao, wala hawatahuzunika
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا يَمَسُّهُمُ ٱلۡعَذَابُ بِمَا كَانُواْ يَفۡسُقُونَ ٤٩
Waallatheena kaththaboo biayatina yamassuhumu alAAathabu bima kanoo yafsuqoona
Na walio kanusha Ishara zetu itawagusa adhabu kwa walivyo kuwa wakipotoka
قُل لَّآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ لَكُمۡ إِنِّي مَلَكٌۖ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّۚ قُلۡ هَلۡ يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُۚ أَفَلَا تَتَفَكَّرُونَ ٥٠
Qul la aqoolu lakum AAindee khazainu Allahi wala aAAlamu alghayba wala aqoolu lakum innee malakun in attabiAAu illa ma yooha ilayya qul hal yastawee alaAAma waalbaseeru afala tatafakkaroona
Sema: Mimi sikwambiini kuwa ninazo khazina za Mwenyezi Mungu. Wala sijui mambo yaliyo fichikana. Wala sikwambiini kuwa mimi ni Malaika. Mimi sifuati ila yanayo funuliwa kwangu. Sema: Je, wanakuwa sawa, kipofu na mwenye kuona. Basi hamfikiri
وَأَنذِرۡ بِهِ ٱلَّذِينَ يَخَافُونَ أَن يُحۡشَرُوٓاْ إِلَىٰ رَبِّهِمۡ لَيۡسَ لَهُم مِّن دُونِهِۦ وَلِيّٞ وَلَا شَفِيعٞ لَّعَلَّهُمۡ يَتَّقُونَ ٥١
Waanthir bihi allatheena yakhafoona an yuhsharoo ila rabbihim laysa lahum min doonihi waliyyun wala shafeeAAun laAAallahum yattaqoona
Na waonye kwayo wanao ogopa kuwa watakusanywa kwa Mola wao Mlezi, hali kuwa hawana mlinzi wala mwombezi isipo kuwa Yeye, ili wapate kuchamngu
وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَيۡءٖ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ ٥٢
Wala tatrudi allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu ma AAalayka min hisabihim min shayin wama min hisabika AAalayhim min shayin fatatrudahum fatakoona mina alththalimeena
Wala usiwafukuze wanao mwomba Mola Mlezi wao asubuhi na jioni kwa kutaka radhi yake. Si juu yako hisabu yao hata kidogo, wala hisabu yako si juu yao hata kidogo, hata uwafukuze na uwe miongoni mwa wenye kudhulumu
Sababu ya kushuka kwake
Two verses in this passage have recorded occasions of revelation. For 6:33, al-Tirmidhi records in his Jami' from 'Ali ibn Abi Talib that Abu Jahl said to the Prophet, "We do not call you a liar, but we deny what you have brought," and Allah revealed: "they do not call you untruthful, but it is the verses of Allah that the wrongdoers reject." Al-Tirmidhi also records it without mention of 'Ali (as a mursal report) and states that this version is the more sound one.
Al-Tabari adds a related report through al-Suddi that al-Akhnas ibn Shariq asked Abu Jahl privately whether Muhammad was truthful, and Abu Jahl admitted that he had never lied, but said that if his clan took prophethood in addition to their other honours, nothing would be left for the rest of Quraysh.
For 6:52, Imam Muslim records in his Sahih from Sa'd ibn Abi Waqqas that the verse was revealed about six of them: Sa'd himself, 'Abdullah ibn Mas'ud, a man from Hudhayl, Bilal and two others. The polytheists said to the Prophet, "Send these away, so that they do not presume upon us," and the Prophet considered it, hoping the leaders would then listen, until Allah revealed: "And do not send away those who call upon their Lord morning and afternoon, seeking His countenance."
Other narrations naming later figures such as al-Aqra' ibn Habis and 'Uyaynah ibn Hisn are discussed by Ibn Kathir, who notes the difficulty that these men became Muslims in Medina while the surah is Meccan, so the report in Sahih Muslim is the one to rely on. For the remaining verses no specific occasion is recorded.
Muktadha wa kihistoria
By the time this passage was revealed, the leaders of Quraysh had openly rejected the Prophet's message, yet many of them privately knew he was truthful. He had been known among them as al-Amin, the trustworthy, long before prophethood. The reports connected with 6:33 show that tribal pride and fear of losing status were major motives: if prophethood came from one clan, the others feared they would lose prestige. At the same time, the Prophet was deeply grieved, not for himself but for his people, and he longed for a sign that would finally convince them. Verses 6:33-37 respond directly to that grief, assuring him that rejection of the truth is not his failure.
The passage also responded to the class pressure in Meccan society. Many early believers were poor, enslaved, or from tribes with little power, such as Bilal, 'Ammar ibn Yasir, Suhayb and Khabbab, and 'Abdullah ibn Mas'ud. The nobles of Quraysh said they would sit with the Prophet only if these people were removed. The command in 6:52 and the following verses refused this condition entirely. It established that the measure of a person before Allah is sincere worship, not lineage or wealth.
For a persecuted minority, this was both a protection and a lasting definition of the community's values. The mention of nations seized by hardship (6:42-45) may also be connected with the hardships Mecca experienced, though the passage speaks in general terms about earlier nations.
Maudhui ya kifungu
The central theme of this passage is the contrast between the truth that will become undeniable in the Hereafter and the stubborn denial that people persist in during this life. It opens with a startling statement: what the deniers used to hide will appear to them, and even if they were sent back, they would return to what they were forbidden (6:28). Their creed is summarised in one sentence: "There is none but our worldly life, and we will not be resurrected" (6:29).
The Qur'an then shows the scene that refutes this belief. They stand before their Lord and are asked, "Is this not the truth?", and they answer, "Yes, by our Lord" (6:30). This exchange reveals the whole tragedy of denial: the very truth they rejected is the truth they will affirm, but too late. The passage weighs this world against the next with the decisive statement that "the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah" (6:32).
From 6:33 to 6:41 the focus shifts to the Prophet and the nature of guidance. Allah knows that the words of the deniers grieve him, but their rejection is not of his honesty; it is a rejection of Allah's signs (6:33). Earlier messengers were also denied and harmed and they were patient until help came (6:34). If the Prophet could dig a tunnel into the earth or set a ladder into the sky to bring them a sign, it would not change the reality that only those who truly hear will respond (6:35-36).
Verse 6:38 then broadens the view in a remarkable way: every creature on earth and every bird flying with its wings forms a community like human communities, and all will be gathered to their Lord. Verses 6:40-41 appeal to the inner instinct (fitrah): in a real disaster, people call on Allah alone and forget their idols. The same instinct that cries out to Him in danger is evidence against the idolatry practised in safety.
The final movement, 6:42-52, explains Allah's way (sunnah) with nations. He tests them with poverty and hardship so that they might humble themselves (6:42), but when hearts harden, He may open the doors of every good thing until, at the height of their celebration, punishment seizes them suddenly (6:44-45). Allah could take away hearing, sight and understanding, and no other god could restore them (6:46). The role of messengers is clarified: they bring good news and warning (6:48), and the Prophet does not claim to own Allah's treasures, to know the unseen, or to be an angel (6:50).
The passage ends by directing the Prophet towards those who fear meeting their Lord (6:51) and commanding him never to send away the humble believers who call upon Allah morning and evening seeking His face (6:52). Within the surah, this section deepens the argument begun in the opening: the issue is not evidence but the state of the heart.
Kusoma kifungu kwa makini
The passage alternates between scenes of the Hereafter and arguments in the present, creating a powerful dramatic contrast. Verses 6:27-31 form a tightly constructed courtroom scene: the deniers stand before the Fire and then before their Lord, and dialogue is used directly ("Is this not the truth?" "Yes, by our Lord"). The phrase "yes, by our Lord" is especially striking because it echoes the oath of the idolaters in 6:23, "By Allah, our Lord, we were not those who associated". The image in 6:31 of people carrying their burdens on their backs makes an abstract concept, sin, into a physical load, and the closing exclamation "Unquestionably, evil is that which they bear" seals the scene.
A second major device is the rhetorical question introduced by "Have you considered" (ara'aytakum / ara'aytum) in 6:40, 6:46 and 6:47. Each question invites the listener to imagine a disaster, the sudden arrival of punishment or the loss of hearing and sight, and then to answer honestly who could help. The repetition creates a rhythm of reflection, and 6:46 openly comments on the method: "See how We diversify the verses". The word nusarrifu suggests turning an argument from one angle to another so that every kind of listener can understand.
The passage also uses vivid imagery drawn from the physical world. The impossible tunnel into the earth and ladder into the sky (6:35) express the Prophet's longing in concrete terms. The flying bird "with its wings" (6:38) adds a detail that seems unnecessary but draws the eye to the reality of the creature. The doors of every good thing being opened (6:44) and the root of a people being cut off (6:45) form a sharp turn from abundance to destruction, ending with the striking phrase "And praise to Allah, Lord of the worlds", which presents the removal of oppression as itself a blessing worthy of praise.
Wanazuoni walisema nini (tafsiri)
On 6:28, "even if they were returned, they would return to that which they were forbidden", Ibn Kathir in Tafsir al-Qur'an al-'Azim explains that their wish to return in 6:27 is not genuine repentance but a reaction to seeing the punishment, and that Allah, who knows what would have happened, informs us that they would repeat their denial. Al-Tabari in Jami' al-Bayan 'an Ta'wil Ay al-Qur'an discusses what "what they concealed before" refers to, and reports that it may refer to their hidden disbelief or to the evil deeds they used to hide, which now become apparent even to them.
On 6:32, al-Qurtubi in al-Jami' li-Ahkam al-Qur'an explains that "amusement and diversion" refers to the life of one who lives only for this world, which passes quickly like a game, while the deeds done for the sake of Allah in this world are not included in this description, because they belong to the Hereafter. On 6:33, the exegetes discuss the two readings la yukadhdhibunaka and la yukdhibunaka, both of which are among the accepted canonical readings; al-Tabari explains that the meaning in both is that they did not truly believe him to be a liar, but they rejected the truth out of stubbornness.
On 6:38, "communities like you", al-Tabari reports from Mujahid that animals are categories and kinds that are named and known just as humans are, and from Qatadah and others that they too are created, provided for and will be gathered. On "then unto their Lord they will be gathered", Ibn Kathir cites the hadith in Sahih Muslim from Abu Hurayrah in which the Prophet said that rights will be given to their owners on the Day of Resurrection, even to the point that the hornless sheep will be given retribution from the horned sheep.
On "We have not neglected in the Register a thing", al-Qurtubi mentions two views: that "the Book" means the Preserved Tablet (al-Lawh al-Mahfuz), which records everything, or the Qur'an, which contains the principles of everything that people need in their religion.
On 6:44, "We opened to them the doors of every [good] thing", Ibn Kathir cites the hadith recorded by Imam Ahmad in his Musnad from 'Uqbah ibn 'Amir that the Prophet said: "If you see Allah giving a servant what he loves of this world while he persists in his sins, then that is only istidraj (gradual leading on)," and he then recited this verse. On 6:52, beyond the report from Sa'd ibn Abi Waqqas in Sahih Muslim, Ibn Kathir highlights the phrase "seeking His countenance" as a description of sincerity, and he connects the verse with 18:28, where the Prophet is told to keep himself patiently with those who call upon their Lord morning and evening.
The exegetes note that the verse warns the Prophet that sending them away would be an injustice, which shows how great their rank was with Allah.
Kukiishi: matendo ya kiroho
Verse 6:46 asks what would happen if Allah took away our hearing, sight and understanding, and 6:44 warns about blessings that become a test. A beautiful supplication that answers both is the one the Prophet used to make, recorded by al-Tirmidhi (graded hasan) from 'Abdullah ibn 'Umar: "Allahumma matti'na bi-asma'ina wa absarina wa quwwatina ma ahyaytana" (O Allah, let us enjoy our hearing, our sight and our strength as long as You keep us alive).
Another protective supplication, recorded in Sahih Muslim from 'Abdullah ibn 'Umar, is: "Allahumma inni a'udhu bika min zawali ni'matik, wa tahawwuli 'afiyatik, wa fuja'ati niqmatik, wa jami'i sakhatik" (O Allah, I seek refuge in You from the removal of Your blessing, the change of Your protection, the suddenness of Your punishment, and all of Your displeasure). Its wording mirrors the "sudden" seizing mentioned in 6:44 and 6:47.
Verse 6:52 praises those who call upon their Lord "morning and afternoon" (bil-ghadati wal-'ashiyy). This is a direct encouragement to keep the morning and evening adhkar. Among the authenticated ones is the master supplication for forgiveness (sayyid al-istighfar), recorded in Sahih al-Bukhari from Shaddad ibn Aws, which the Prophet said whoever says it with certainty in the morning or evening and dies that day or night will be among the people of Paradise.
The verse also invites the practice of sitting with humble, sincere people: the Prophet said, as recorded by Abu Dawud from Abu al-Darda', "Seek me among your weak ones, for you are only given provision and help because of your weak ones." Keeping company with such people, and serving them, is part of living this verse.
Kwa nini ni muhimu leo
Verse 6:52 has very direct application in modern Muslim communities. Mosque committees, Islamic organisations and online platforms can easily begin to favour donors, professionals and influential people while overlooking the poor, refugees, new Muslims, migrant workers or those with disabilities. The verse warns that turning away sincere believers because of their status would make the leader "of the wrongdoers". A practical response is for community leaders to make sure that the voices of less powerful members are heard in decisions, that seating, roles and attention are not given according to wealth, and that programmes are designed for those who need them, not only for those who can pay.
Verse 6:44 speaks clearly to a consumer culture that measures success by possessions. Many Muslims enjoy unprecedented comfort, entertainment and access, and it is easy to assume that prosperity is a sign of Allah's approval regardless of one's obedience. The verse, together with the hadith of 'Uqbah ibn 'Amir on istidraj, teaches believers to read blessings as tests. A professional receiving a promotion, a business owner having a profitable year, or a student achieving excellent grades should ask whether this blessing is drawing them nearer to Allah or making them forget Him, and respond with gratitude, charity and humility rather than complacency.
Utekelezaji wa vitendo
In daily life, this passage invites a simple routine of self-examination. When things go wrong (6:42), ask: is Allah calling me to humble myself and return to Him? When things go very well (6:44), ask: am I still remembering Him, or have I become distracted? Responding to hardship with supplication and to ease with gratitude is the balanced path the passage describes.
The passage also teaches practical patience when one's efforts to guide others seem to fail. A parent whose child has turned away from prayer, or a person whose friends mock their faith, can take comfort from 6:33-36: guidance belongs to Allah, our role is to convey the truth with patience and good character, and to keep making dua. Finally, 6:52 can be practised simply: greet, sit with and respect the person in your mosque, workplace or school whom others tend to ignore.
Tafakari
Reflection: Verse 6:44 describes people to whom Allah opened "the doors of every [good] thing" while they had forgotten His reminder. Think of one blessing in your life right now, such as your health, income, family, or opportunities. Is it bringing you closer to Allah, or has it quietly become a reason you remember Him less? What would gratitude for that specific blessing look like in action?
Challenge: This week, live 6:52 deliberately. Identify one person in your community, mosque, workplace or school who is often overlooked, such as an elderly person, a new Muslim, a cleaner or a lonely student. Spend real time with them at least once, sit with them, learn their name and story, and help them in one concrete way. Also commit to saying the morning and evening adhkar for seven days in a row.
Kinachofuata
Tomorrow, in Al-An'am 6:53-73, we will reach one of the most awe-inspiring verses of the Qur'an: "And with Him are the keys of the unseen; none knows them except Him... Not a leaf falls but that He knows it" (6:59), alongside the beautiful command to greet the believers with "Peace be upon you" and to remind them that their Lord has decreed mercy upon Himself (6:54).
Maandishi ya Qur'ani ni kutoka toleo la Tanzil Uthmani. Maelezo yaliandaliwa kwa msaada wa AI na kukaguliwa na wahariri wetu. Ukiona kosa, tafadhali tujulishe. Ripoti