Appearance
Verses 114–121
أَ فَغَيْرَ اللَّهِ أَبْتَغِي حَكَماً وَ هُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتابَ مُفَصَّلاً وَ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ ١١٤ وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَ هُوَ السَّمِيعُ الْعَلِيمُ ١١٥ وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلاَّ الظَّنَّ وَ إِنْ هُمْ إِلاَّ يَخْرُصُونَ ١١٦ إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ ١١٧ فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآياتِهِ مُؤْمِنِينَ ١١٨ وَ ما لَكُمْ أَلاَّ تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ وَ إِنَّ كَثِيراً لَيُضِلُّونَ بِأَهْوائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ ١١٩ وَ ذَرُوا ظاهِرَ الْإِثْمِ وَ باطِنَهُ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِما كانُوا يَقْتَرِفُونَ ١٢٠ وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَ إِنَّهُ لَفِسْقٌ وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ وَ إِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ١٢١
- Shall I then seek a judge other than Allah? And He it is Who has revealed to you the Book (which is) well-elaborated; and those whom We have given the Book know that it is revealed by your Lord with truth; therefore, you should not be of the disputers.
- And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing.
- And if you obey most of those in the earth, they will lead you astray from Allah’s way; they follow but uncertainty and they only speculate.
- Surely your Lord—He best knows who goes astray from His way, and He best knows those who follow the right course.
- Therefore eat of that on which Allah’s name has been mentioned if you are believers in His communications.
- And what reason have you that you should not eat of that on which Allah’s name has been mentioned, and He has already well-elaborated to you what He has forbidden to you—excepting what you are compelled to; and most surely many would lead (people) astray by their low desires out of ignorance; surely your Lord—He best knows those who exceed the limits.
- And abandon the outward sin and the inward; surely they who earn sin shall be recompensed with what they earned.
- And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression; and most surely the devils suggest to their friends that they should contend with you; and if you obey them, you shall most surely be polytheists.
Introduction
These verses are connected to the previous verses, as indicated by the letter fāʾ (so, then, thus) at the beginning of the first verse: Shall I then seek a judge other than (a-fa-ghayr)… (). At the same time, there is another thread that connects these eight verses together since they talk about the following points which build on one another:
(1) One should not follow any rule but God’s, for indeed He has elaborated His rules in His Book [];
(2) One should not follow the people [];
(3) Obeying the people leads one astray, because they only follow what is uncertain and because their acts are based on speculation and approximation [];
(4) The polytheists are the friends of devils [];
(5) They argue with the believers about eating carrion [];
(6) One should only eat what has been slaughtered in God’s name, and should refrain from eating what has not been slaughtered in God’s name []; and
(7) This is what God has elaborated in His Book and approves of for His servants [].
All of the above comply with the following narration from Ibn ʿAbbās: The polytheists argued with the Prophet and the believers concerning carrion, saying: “How come you eat what you have killed yourselves but you do not eat what God has killed?” Thus these verses were revealed.
Therefore, the purpose of these verses is to explain the difference between the two and to establish God’s rule.
Commentary
أَ فَغَيْرَ اللَّهِ أَبْتَغِي حَكَماً وَ هُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتابَ مُفَصَّلاً وَ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ١١٤
(6:114) Shall I then seek a judge (ḥakaman) other than Allah? And He it is Who has revealed to you the Book (which is) well-elaborated (mufaṣṣalan); and those whom We have given the Book know that it is revealed by your Lord with truth; therefore, you should not be of the disputers.
Majmaʿ al-bayān says:
Ḥakam and ḥākim mean the same (judge, ruler, arbiter). The difference is that ḥakam has a more positive connotation, because it means one who deserves to be referred to for judgment. Hence, it is one who only judges the truth, while a ḥākim sometimes rules otherwise….
Tafṣīl means “to clarify the meaning by avoiding confusion and ambiguities that make the meaning obscure or make the expression not convey the desired idea.”
The letter fāʾ at the beginning of the verse (“then” in Shall I then seek a judge) shows that what is said here is a conclusion and consequence of the above-mentioned “clear proofs” (baṣāʾir) which have come from God []. It was also stated above that this Qur’an is a blessed book which He has sent down and which confirms the Torah and the Gospel which were sent before it [].
The meaning is: “Should I seek anyone other than Allah—from the gods that you worship or their supposed affiliates—to be my judge so that I may follow his rule, while Allah is the One Who has sent this Book, the Qur’an? It is a Book that is well-elaborated: its diverse teachings are well distinguished from one another, without any confusion between its parts. Only one with such a description [as Allah] is worthy of judgment.”
Hence, the verse is similar to these verses: And Allah judges with the truth; and those whom they call upon besides Him cannot judge aught; surely Allah is the Hearing, the Seeing (); Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? ().
… and those whom We have given the Book know that it is revealed by your Lord with truth; therefore, you should not be of the disputers: This part is addressed to the Prophet in order to consolidate and encourage him in what he says to the polytheists. It assures him that the Book which has been sent to him has been sent from his Lord with truth. Therefore, this statement involves a switch of address as an aside or parenthetical remark that serves two purposes: (1) it gives strength and solace to the Prophet; and (2) it makes it plain to the polytheists that the Prophet is following a clear proof with regards to his message.
“With truth” is a description of what is revealed by your Lord. The Book has been revealed “with truth,” as opposed to being an inspiration or temptation from the devils, or being the speech of soothsayers. Thus it is similar to the verse: Shall I inform you (of him) upon whom the devils descend? They descend upon every lying, sinful one (). Likewise it is not a divine revelation that has been adulterated with some falsehood by the devils. God insured His Messenger against that by verses like: The Knower of the unseen! He does not reveal His secrets to any, except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him, so that He may know that they have truly delivered the messages of their Lord ().
وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَ هُوَ السَّمِيعُ الْعَلِيمُ ١١٥
(6:115) And the word (kalimah) of your Lord has been accomplished truly (ṣidqan) and justly (ʿadlan); there is none who can change His words (kalimāt), and He is the Hearing, the Knowing.
Kalimah is a speech that conveys either a complete or incomplete meaning. One of the Qur’anic usages of this term is to denote God’s definite decree to fulfill His promise. Some examples for this are:
(1) And had not a word already gone forth from your Lord, the matter would have certainly been decided between them (), where “word” refers to what God decreed to Adam upon his fall: And there is for you in the earth an abode and a provision for a time ().
(2) Those against whom the word of your Lord has proved true (), where “word” refers to God’s promise to Satan: That I will most certainly fill hell with you and with those among them who follow you, all (). This “word” has also been interpreted elsewhere as follows: and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and men, all together ().
(3) And the good word of your Lord was fulfilled in the children of Israel because they bore (sufferings) patiently (), where “word” refers to His promise to deliver the Israelites from Pharaoh and make them inherit the land, as He says: And We want to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs ().
Another Qur’anic usage of the term is for external (created) beings such as humans. For example He says: Surely Allah gives you good news of a Word from Him (of one) whose name is the Messiah, Jesus son of Mary (). Jesus is called the “word” of God in the sense that he was created not through a gradual process, but suddenly with the creative word of God, as He says: Surely the likeness of Jesus is with Allah as the likeness of Adam; He created him from dust, then said to him, Be, and he was ().
Given the theme and context of the current verses of discussion, apparently what is meant by “word” here—and the word of your Lord has been accomplished truly and justly—is the message of Islam and what was accompanied with it, such as the prophethood of Muḥammad and the revelation of Qur’an as a Book that encompasses the previous scriptures and embraces the main principles and divine teachings that were found in the previous religions. This relates to Abraham’s supplication when he was building the Kaʿbah [with Ishmael]: Our Lord! And raise up in them a Messenger from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them ().
There was indeed mention of this [that is, Islam, Prophet Muḥammad, and the Qur’an] in the previous scriptures, as God says: Those who follow the unschooled [or Meccan] messenger-prophet, whom they find written down in the Torah and the Gospel with them (). The same idea can be deduced from the previous verse: and those whom We have given the Book know that it is revealed by your Lord with truth (). There are as many other verses in this regard such as: Those whom We have given the Book recognize him as they recognize their sons ().
Therefore, “accomplishment of the word” means that this “word”—that is, the call and message of Islam—was finally established and realized by the prophethood of Muḥammad and the revelation of Qur’an as a scripture that encompasses all other scriptures. It fully materialized after a long period of gradual development from one prophet to another, and from one religion to another. The noble verses of the Qur’an suggest that Islam includes the essence of the previous religions and more, as God says: He has made plain to you of the religion what He enjoined upon Noah and that which We have revealed to you and that which We enjoined upon Abraham and Moses and Jesus (). God knows best.
This should clarify what is meant by “accomplishment of the word.” It refers to the gradual progression of God’s religion and law from imperfection toward perfection, which culminated in the Muhammedan religion. God says: He it is Who sent His Messenger with the guidance and the true religion, that He may make it overcome the religions, all of them, though the polytheists may be averse ().
This word was accomplished with two qualities: ṣidqan (truly, in truth, by truth) and ʿadlan (justly). The former means that this is a call whose contents and descriptions fully unfold and materialize externally. The latter means that it is fair and balanced: its parts do not contradict one another, and it weighs everything by its true measure without any error, lack or injustice. The verse then interprets these two qualifications—“truly” and “justly”—by adding: there is none who can change His words (). In other words, this is an irrevocable divine call, meaning that it cannot be changed whatsoever, whether by God Himself or by others. There is no alteration from God’s part because once He decrees something He does not change His mind, and if He makes a promise He will surely fulfill it. Nor can others change it because no other being can overcome God and force Him to act contrary to His will. Thus God’s word is a “true” word, meaning that it occurs externally exactly as God has decreed. It is also a “just” word, meaning that it maintains the internal balance that was given to it by God. This means that the second sentence—there is none who can change His words—explains and justifies the two qualities: truly and justly.
Here are a few other interpretations for the verse suggested by the exegetes:
Kalimah (word) and kalimāt (words) in this verse refer to the Qur’an.
Kalimah refers to the Qur’an, and kalimāt refers to the Qur’an’s content with the exception of its legal rulings. The exception is because the Qur’an’s legal rulings are subject to abrogation, while God says here: there is none who can change His words.
Kalimah here means “religion.”
Kalimah here means “God’s proof and argument.”
Ṣidq (truth) pertains to the stories and reports in the Qur’an, while ʿadl (justice, fairness) refers to its laws and rulings.
… and He is the Hearing, the Knowing: There are a few possible interpretations for these two qualities: (1) He hears and responds to you when you call Him for your needs, and He knows your true needs. (2) He hears about what happens in His kingdom through the intermediation of His messenger angels, and He also knows about these events without any intermediary. (3) He hears what you say, and He knows what you do.
وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلاَّ الظَّنَّ وَ إِنْ هُمْ إِلاَّ يَخْرُصُونَ ١١٦
(6:116) And if you obey most of those in the earth, they will lead you astray from Allah’s way; they follow but uncertainty and they only speculate (yakhruṣūn, from kharṣ).
Kharṣ means either kadhib (to lie) or takhmīn (to guess, to speculate, to surmise). The second meaning better complies with the context of the verse. This is because the subsequent part of the verse—they follow but uncertainty and they only speculate—serves to explain and clarify why if you obey most of those in the earth, they will lead you astray from Allah’s way. This should not be a surprise, because one will naturally go astray if one follows conjecture and speaks speculatively in matters that should only be based on knowledge and certainty—such as one’s understanding of God and His legal rulings.
In terms of worldly affairs, one cannot dispense with speculation and estimation. If one turns to conventional social studies that discuss, classify and analyze different causes that affect the life, behavior and psychology of human beings, one will realize that pure knowledge and sheer certainty are very rare—except for some general theoretical principles at the root, which one has no choice but to accept and rely on.
However, all of these are particular worldly matters, where speculation and approximation are acceptable. But when it comes to true human felicity (which means the happiness and salvation of our species) and true human wretchedness (which means eternal loss and damnation) then there is no place for relying on speculation and estimation. The same goes with matters that contribute to realizing our means of felicity and wretchedness, such as our view of the world and its Creator, the purpose of creation, resurrection and afterlife, prophethood, scripture and divine law. In these matters, God only approves of knowledge and certainty from His servants. There are truly many verses in this regard, such as: And do not follow that of which you have not any knowledge ().
A clear piece of evidence for this requirement is our current verse of discussion. It says that one cannot be excused for following most of the people in earth in what they subscribe to and preach concerning God’s path and the way of serving Him because they predominantly rely on speculation and estimation. One needs to have assurance with regards to his relationship with God, which is a servant-lord relationship. Speculation fails to achieve this because it is inseparable from ignorance and is no source of confidence. One cannot serve his lord [properly] if he is ignorant that lord and what he demands from his servants.
This is a clear rule of reason which God has confirmed, as we see in the next verse: Surely your Lord—He best knows who goes astray from His way, and He best knows those who follow the right course (). In this verse God refers to His God’s knowledge—and not to the rule of reason—to justify the message of the current verse [that one should not follow speculation].
Elsewhere God says: And they have no knowledge of it; they do not follow anything but uncertainty, but surely uncertainty does not avail against the truth at all (), which refers to the rule of reason in this regard. Then He confirms this by matching it with what His knowledge decrees: Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world’s life. That is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction ().
إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ ١١٧
(6:117) Surely your Lord—He best knows (aʿlam) who (man) goes astray from His way, and He best knows those who (bi-man) follow the right course.
Concerning a comparative or superlative adjective like aʿlam (knows better, knows best), it has been said that when the other side of comparison is not mentioned, it can either mean a comparative adjective or an absolute one. In this verse both meanings are plausible. In terms of real and independent knowledge about those who go astray and those who are guided, it only belongs to God. He has no partner in such knowledge in its real and original sense so that He may know “better” than them. However, in terms of knowledge in an unconditional sense—which would include what one knows independently and what knows through God’s grace and teaching—then aʿlam would have a comparative or superlative meaning, because what others know about those who go astray and those who are guided is only as much as He bestows upon them.
… and He best knows those who (bi-man) follow the right course: The appearance of the letter bāʾ in bi-man in this part of the verse indicates that the same letter is implied in the first part of the verse where it says: He best knows who (man) goes astray. This can be confirmed by a verse from Sūrah al-Najm which we just quoted above [].
فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآياتِهِ مُؤْمِنِينَ ١١٨
(6:118) Therefore eat of that on which Allah’s name has been mentioned if you are believers in His communications.
The previous verses serve as premises which imply that God is the One Who deserves to be obeyed more than anyone else. Thus two conclusions are made: (1) One should follow the rules that God has enacted. This conclusion is mentioned in the current verse. (2) One should dismiss what others claim to be lawful based on their desires and without any knowledge. This refers to those who are inspired by the devils to dispute with the believers, as discussed below: And do not eat of that on which Allah’s name has not been mentioned… ().
The main focus of these four verses [] is to convey these two points. The other points are in service of them and meant to clarify this primary import. The main message is twofold: (1) Therefore eat of that on which Allah’s name has been mentioned (); (2) And do not eat of that on which Allah’s name has not been mentioned (). In other words: “You should distinguish between what legally counts as slaughtered (mudhakká) and what legally counts as carrion (maytah) by eating the former, but not the latter—even if the polytheists dispute with you over this distinction.”
Therefore eat of that on which Allah’s name has been mentioned …: The word “therefore” (the letter fāʾ) shows that this ruling is drawn as a conclusion from the previous discussion. That is why it is followed by: if you are believers in His communications.
That on which Allah’s name has been mentioned means “a slaughtered offering [for God].”
وَ ما لَكُمْ أَلاَّ تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ وَ إِنَّ كَثِيراً لَيُضِلُّونَ بِأَهْوائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ ١١٩
(6:119) And what reason have you that you should not eat of that on which Allah’s name has been mentioned, and He has already well-elaborated to you what He has forbidden to you—except what you are compelled to; and most surely many would lead (people) astray by their low desires out of ignorance; surely your Lord—He best knows those who exceed the limits.
This is an elaboration of the concise conclusion in the previous verse. It means: “Indeed God has well-elaborated what is forbidden to you, excepting emergencies. Things that have been slaughtered in God’s name are not among what He has forbidden. Therefore, there is no problem in eating them. Yet, indeed many people lead others astray according to their desires, without any knowledge. Surely your Lord best knows those who exceed the limits, meaning those who transgress His boundaries. They are the polytheists who say, ‘There is no difference between what you kill and what God kills, so you should either eat both or abstain from both.’”
The verse literally says: And what have you (mā lakum) that you should not eat, where what have you means “what benefit shall you have?” and the question is rhetorical, implying exclamation and surprise. It has also been said that mā lakum means “you do not have the right,” where the particle mā implies negation [as opposed to meaning “what,” implying a question].
This verse shows that forbidden foods were already revealed and outlined before this chapter (Sūrah al-Anʿām). The only other Meccan chapter which talks about them is Sūrah al-Naḥl [in ], which means that Chapter 16 was revealed before Chapter 6.
وَ ذَرُوا ظاهِرَ الْإِثْمِ وَ باطِنَهُ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِما كانُوا يَقْتَرِفُونَ ١٢٠
(6:120) And abandon the outward sin (ẓāhir al-ithm) and the inward (bāṭinahu); surely they who earn sin shall be recompensed with what they earned.
The unconditional sense of this verse includes all sins, whether open or secret. However, given the context of the verse and in order to maintain its connection with the verses before and after, it should be interpreted as a preparation for the upcoming prohibition: And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression (). This means that “eating of that on which Allah’s name has not been mentioned” [in verse ] is an instance of “sin” [in the current verse]—so that it may connect to the previous preparation. Hence, it must be either an outward sin or an inward one. Given the strong and repeated emphasis in that is most surely a transgression (), we can infer that this must be an inward sin. Otherwise, it would not need such exaggerated emphasis.
Based on the above inference, “outward sin” means a violation which everyone knows to be evil and conducive to a miserable end. Some examples would be polytheism, oppression, and causing mischief in the world. Then “inward sin” would be what does not seem to be problematic at first sight, such as eating a dead animal, blood or pork. The way to learn about these sins is through God’s teachings, although sometimes the human intellect can also discover them. This is what we can say about the meaning of the outward sin and the inwards given the context of the verse.
Exegetes have suggested other interpretations for the two classes of sin, such as:
Outward sins are those that are committed openly in public, while inward sins are those that are committed secretly in private.
Outward sin is what one does physically, while inward sin is what one does with the heart.
Outward sin refers to adultery, while inward sin refers to taking a lover.
Outward sin is to marry one’s stepmother, while inward sin is adultery.
Both sins refer to adultery, but it is called outward if the person speaks about it and makes it public, and it is called inward if the person does not disclose it to others. This is based on the impression of the Arabs in the pre-Islamic era, where they deemed that adultery is permissible as long it is covert. Their definition of faḥshāʾ (indecency, adultery) only included that which is announced to others.
As the reader would agree, none of these interpretations does justice to the theme and context of the verses. Moreover, there is no evidence for most of them, if not all.
… surely they who earn sin shall be recompensed with what they earned: This sentence justifies the previous prohibition by warning of a painful retribution.
وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَ إِنَّهُ لَفِسْقٌ وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ وَ إِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ١٢١
(6:121) And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression; and most surely the devils suggest to their friends that they should contend with you; and if you obey them, you shall most surely be polytheists.
As we said above, this prohibition is a complement and counterpart of: Therefore eat of that on which Allah’s name has been mentioned (). The subsequent part of the verse—and that is most surely a transgression—explains and emphasizes the wisdom behind this prohibition. It first justifies the prohibition by saying: and that is most surely a transgression. The implied argument is: (a) eating such food is surely a transgression; (b) one should avoid all transgression; (c) therefore it is incumbent to avoid eating that on which God’s name has not been mentioned.
… and most surely the devils suggest to their friends that they should contend with you…: This sentence pertains to and refutes the doubts that were raised by the polytheists against the believers. The “friends of devils” are the polytheists. The polytheists used to argue with the believers saying: “how come you eat what you kill yourselves, but you do not eat what God has killed?”—referring to dead animals. The verse is saying that this is a false idea that the devils have inspired and suggested to them. The difference between the two is that eating a dead animal is fisq (transgression, sin), unlike eating a legally slaughtered animal. God has forbidden the former, but not the latter. The list of what God has forbidden does not include that which has been slaughtered in God’s name.
… and if you obey them, you shall most surely be polytheists: This sentence cautions and threatens the Muslims about the risk of falling outside īmān (belief, faith). It means: “If you obey the polytheists and eat dead animals as they enjoin you to, then you too will be polytheists like them. You will also be polytheists like them in the sense that you have adopted their custom, or in the sense that by obeying them, you become their friends and affiliates (awliyāʾ).” He says: And whoever amongst you takes them for an ally, then surely he is one of them ().
This sentence—and if you obey them…—is mentioned after the “prohibition” of eating that on which Allah’s name has not been mentioned, not after the “command” to eat of that on which Allah’s name has been mentioned. This shows that what the polytheists wanted from the believers was that they should continue eating dead meat, not that they should abstain from eating what has been slaughtered in God’s name.
Examining Narrations
- When the Prophet conquered Mecca, he entered the Sacred Mosque with a staff in his hand, where every tribe had an idol there which they used to worship. The Prophet started passing by the idols one by one, hitting them on the chest and knocking them over. Whenever an idol was knocked over, the [Muslim] people would attack it with axes, break it, and throw it out of the Mosque. While doing this the Prophet would recite: And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing ().
- Concerning and the word of your Lord has been accomplished truly and justly () the Prophet said: [The word of your Lord means] lā ilāh illā Allāh (there is no god but God).
- Imam al-Ṣādiq said: Indeed the Imam can hear while he is in his mother’s belly. Then he is born while it is written between his shoulders: And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing (). And once Imamate is transferred to him, God assigns a column of light to him through which he sees the actions of people in every land.
Author’s comment: This idea is also narrated through other Shia chains of transmission from Imam al-Ṣādiq. Al-Qummī and al-ʿAyyāshī have also narrated it from the Imam in their tafsīrs. Some of these narrations say that the verse is written “between his two eyes,” and some of them say “on his right arm.”
The writing of the verse refers to God’s irrevocable decree that His rulings shall manifest through the Imam. The different places where the verse is written according to these narrations correspond to different aspects and senses of this decree: (1) It is written between his two eyes in the sense that the verse is placed in front of him and he follows its mandate. (2) It is written between his two shoulders in the sense that it is laid on his back [as a load to carry], and/or that he is supported and aided by it. (3) It is written on his right arm, meaning that the verse is inscribed on his actions, and that he is strengthened and aided by it.
The three narrations quoted above confirm our interpretation of the verse—that “the accomplishment of God’s word” refers to the appearance of the message of Islam. What is mentioned in these narrations—such as the prophethood of Muḥammad, the revelation of the Qur’an, and Imamate—are the requirements and concomitants of this.
- Muḥammad b. Muslim says: Once I asked the Imam [al-Bāqir or al-Ṣādiq] about a person who slaughters an animal while saying either of the following: lā ilāh illā Allāh (there is no god but God), subḥān Allāh (glory be to God), al-ḥamd lillāh (praise be to God), or Allāh akbar (god is greater or the greatest). The Imam said, “All of these are God’s names.”
- Ibn Sinān says: Once I asked Imam al-Ṣādiq about what is slaughtered by a woman or a child: “Is it permissible to eat from it?”
He said, “Yes: if the woman is Muslim and mentions God’s name, then her slaughter is lawful. If a child is capable of slaughtering and mentions God’s name, then his slaughter is lawful. If a Muslim man forgets to name God, then it is permissible to eat from it as long as you are not suspicious of him.”
Author’s comment: There are also some narrations to this effect through Sunni chains of transmission.
- Concerning what is slaughtered by a Jew or an enemy of Ahl al-Bayt, Imam al-Ṣādiq said: Do not eat what he has slaughtered unless you hear him mention the name of God. Have you not heard the words of God: And do not eat of that on which Allah’s name has not been mentioned ()?
- Ibn ʿAbbās said: And do not eat of that on which Allah’s name has not been mentioned, and that is most surely a transgression (): this has been abrogated by the following exception: And the food of the People of the Book is lawful for you ().
Author’s comment: As we said under verse , if the verse implies any abrogation, then it would only abrogate the condition that the slaughterer must be a Muslim, not the condition that the slaughterer must mention the name of God. This is because the two verses do not disagree with regards to this condition. Besides, this is a jurisprudential issue [that goes beyond Qur’anic exegesis].
“The gods that your worship” would be the transcendent beings—such as the angels, the jinn and the human saints—that the polytheists viewed as the primary associates of God. “Their supposed affiliates” would be the idols and images that they had made as representations of those original gods. (Trans.) ↩︎
The former would be a sentence, while the latter would be a word or phrase. (Trans.) ↩︎
According to Tāj al-ʿArūs, any speculative speech is called kharṣ, and since such speech is often inaccurate, the term is also used for a lie. Thus the original and root meaning is the latter, which is also the author’s preferred definition. (Trans.) ↩︎
The meaning would be: “Only God knows” or “God is the Knower,” where aʿlam (which is in the comparative form) is interpreted as ʿalīm (as an absolute adjective). (Trans.) ↩︎
This paragraph is a purely Arabic discussion. Readers not familiar with Arabic can simply skip it. The author is drawing a subtle lesson about the usage of the verb ʿalima (to know) in Arabic by comparing the two parts of this verse and also matching it with verse . The conclusion is that according to the Qur’an, the proper use of the verb ʿalima (to know) is to use it with the particle bāʾ (of, about, to). However, this particle is sometimes omitted because it is implied. (Trans.) ↩︎
This is contrary to the narrations about the order of revelation of the chapters. Moreover, a comparison between verses and suggests that Chapter 6 was revealed before Chapter 16. It could be that this verse () refers to verse below. This means that the verses of the chapter were not arranged in the same order as they were revealed, which is possible. It might also help to note that according to some accounts, this chapter was revealed entirely at once. (Trans.) ↩︎
This would be a casual love relationship without marriage, as mentioned in verses and , such as having a boyfriend or girlfriend. (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of Ibn Mardawayh, on the authority of Abū al-Yamān ʿĀmir b. ʿAbd-Allāh. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Mardawayh and Ibn al-Najjār, on the authority of Anas b. Mālik. ↩︎
Al-Kāfī, via its chain of narration, on the authority of Muḥammad b. Marwān. ↩︎
Tafsīr al-ʿAyyāshī. ↩︎
Apparently what is meant is that it is lawful as long you do not suspect that he has intentionally dropped mentioning the name of God. In other words, if he is committed to saying it but forgets to say it, then it is lawful. (Trans.) ↩︎
Tafsīr al-ʿAyyāshī. ↩︎
Tafsīr al-ʿAyyāshī, on the authority of Ḥumrān. ↩︎
Al-Durr al-manthūr, on the authority of Abū Dāwūd, al-Bayhaqī’s al-Sunan and Ibn Mardawayh. The idea of abrogation is also narrated [in al-Durr al-manthūr] on the authority of Ibn Abī Ḥātim, from Makḥūl. ↩︎