6 - Al Anam (Cattle)

5 Tafsir(s) related to verse 6.1


Praise, which means to describe in beautiful terms, be, [ever] established, to God: is this meant to be informative, so that one believes in it? Or, is it meant as a eulogy, or both? These are three possibilities, the most likely of which is the last, as the Shaykh [Jalāl al-Dīn al-Mahallī] states in [his commentary on] sūrat al-Kahf [Q. 18:1]; Who created the heavens and the earth — He singles out these two for mention because for the observer they constitute the most awesome [visible] creation; and He appointed, He created, darknesses and light, that is, every darkness (zulma) and every light: the use of the plural only in the case of the former is because it [darkness] has many causes; and this is one of the proofs of His Oneness; then those who disbelieve, despite the existence of this proof, ascribe equals to their Lord, they worship others equally.


Praise be to God Who created the heavens and the earth: the manifestation of perfections and the attributes of the Beauty and the Majesty in the loci of the differentiations of existents in their entirety - which is the universal perfection and the nondelimited praise - is specific to the All-comprehensive Divine Essence that combines all of Its attributes and names, in view of the origins, [the Essence] which brought into existence the heavens of the world of spirits and the earth of the world of body, and originated in the world of the body the darknesses of its [various] levels, which [levels] are veils of darkness [that veil] from His Essence, and [originated] in the world of the spirits the light of knowledge and perception; then, that is, after the manifestation of these signs [of His], those who disbelieve, those who are veiled absolutely, ascribe as equals to their Lord, other than Him, affirming [the existence of] an existent that is equal to Him with respect to existence.

Kashf Al-Asrar

Praise belongs to God who created the heavens and the earth and made the darknesses and the light.

He begins by lauding Himself, thereby praising Himself with His own beginningless laudation and reporting of His own self-sufficient brilliance and unitary elevation.

This is praise of the tremendous Lord, the wise Enactor. He is subsistent through His own subsistence, transcendent through His own attributes, magnificent through His own magnificence. His elevation is everlasting, His brilliance self-standing, His existence unitary, His being self- sufficient, His face majestic, His power perfect-Glory be to Him! And God is the One, the All- Subjugating [39:4], the exalted, the all-compeller, the great, the transcendent.

One of the great ones of the religion and leaders of the Tariqah said, "Who is worthy of praise other than He whose power created the heavens and the earth and made the darknesses and the light?" Who is fitting and who is worthy to be praised for purity and named for greatness other than He who created heaven and earth, created day and night, set up heaven like a roof, adorned earth like a cradle, readied the day for your livelihood, and made the night your time of rest?

It has also been said that heaven is an allusion to the heaven of recognition, which is the hearts of the recognizers. Earth is an allusion to the earth of service, which is the souls of the worshipers. He decorated heaven with the form of the stars, adorned it with sun and moon, and made it the gaz- ing place of the earth-dwellers. In the same way, He adorned the heaven of recognition with the sun of knowledge, the moon of tawḤīd, and the stars of thoughts, and then He made it the gazing- place of the heaven-dwellers. Whenever the satans aim to listen stealthily, they are subjugated from the heaven of exaltedness by the stoning of stars. This is why the Exalted Lord said, "We have made them stonings for the satans" [67:5]. In the same way, whenever Satan aims to instill disquiet, a lightning flashes in the heart of the faithful servant from the heaven of recognition and burns Satan. This is why He says, "Surely the godwary, when a visitation from Satan touches them, remember, and then see clearly" [7:201].

On the expanse of the earth there are seven seas in which are benefits and livelihood for creatures.

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

It should be noted that the addressees were the mushrik Arabs, who acknowledged that the Creator of the earth and heavens and of the sun and the moon is Allah, who brought about the day and night. None of them believed that these were the works of Lat or Hubal or `Uzza or of any other god or goddess. Therefore Allah admonished them, saying (so to speak), "O foolish people, when you yourselves admit that the Creator of the heavens and earth and of the night and day, is Allah, why do you, then, make others your gods, and prostrate before them, make offerings to them, present your needs before them and invoke them for help`" (Refer to E.N.2 of Al-Fatihah and E.N. 163, Al-Baqarah).

It may be noted that Zulumat (plural of Zu1mat) has been used in contrast to nur (light, singular form). It is because 'darkness is merely the absence of light and may be of many kinds.

Allah says that He has created man from "earth" because each and every particle of the human body comes from the earth and from nowhere else.

"The other settled term" is the "Day of Resurrection", when all human beings will be brought back to life and presented before Allah for rendering the account of their life on the earth.

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

And on his authority from Ibn 'Abbas, regarding Allah's saying (Praise be to Allah) he said: '(Praise be to Allah) Allah says: gratitude and godhood are Allah's, (Who hath created the heavens) in two days: Sunday and Monday (and the earth) in two days: Tuesday and Wednesday, (and has appointed darkness and light) He created faith and disbelief or night and day. (Yet those who disbelieve) the unbelievers of Mecca (ascribe rivals) idols (unto their Lord).