Cattle, Livestock — Verse 126
6:126 · al-An`am
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وَهَـٰذَا صِرَ ٰطُ رَبِّكَ مُسۡتَقِیمࣰاۗ قَدۡ فَصَّلۡنَا ٱلۡءَایَـٰتِ لِقَوۡمࣲ یَذَّكَّرُونَ ١٢٦
wahādhā ṣirāṭu rabbika mus'taqīman qad faṣṣalnā l-āyāti liqawmin yadhakkarūn
Cattle, Livestock / al-An`am (6:126)
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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
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Q 10:146 (Yunus)
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By commentator who cites how many verses on this ayah
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Tafsir al-Tabari 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
[Prophet], this is the path of your Lord, made perfectly straight. We have explained Our revelations to those who take heed
wahādhā ṣirāṭu rabbika mus'taqīman qad faṣṣalnā l-āyāti liqawmin yadhakkarūn
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Tafsir Commentary
وَهَـذَا صِرَطُ رَبِّكَ مُسْتَقِيماً
(And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path.
قَدْ فَصَّلْنَا الآيَـتِ
(We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain,
لِقَوْمٍ يَعْلَمُونَ
(for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them,
لَهُمْ دَارُ السَّلَـمِ
(For them will be the abode of peace) Paradise,
عِندَ رَبِّهِمْ
(with their Lord.) on the Day of Resurrection. Allah described Paradise as `the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace which is free from all wickedness.
وَهُوَ وَلِيُّهُم
(And He will be their Wali) Protector, Supporter and Helper,
بِمَا كَانُواْ يَعْمَلُونَ
(because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise.
And this path that you follow O Muhammad (s) is the path of your Lord a straight one with no crookedness therein mustaqīman ‘straight’ is in the accusative because it is a circumstantial qualifier emphasising the previous statement and it is operated by the import of the demonstrative noun hādhā ‘this’. We have detailed We have elucidated the signs for a people who remember yadhdhakkarūn the original tā’ has been assimilated with the dhāl that is to say a people who heed admonition — such people are singled out for mention because they are the ones to profit from the signs.
This is the path of thy Lord, straight. The straight path is undertaking servanthood while realizing lordhood. This is a dispersion con- firmed by togetherness, and a togetherness delimited by the Shariah. Dispersion without togeth- erness is the effort of the Mu'tazilites, who fell off the road and did not reach the station of the Haqiqah. Togetherness without dispersion is the path of the libertines, who let go of the Shariah and fancied a Haqiqah that was not. It is said that dispersion is the Shariah's place, and togetherness is the Haqiqah's place. If the Shariah is empty of the Haqiqah, this is deprivation, and if the Haqiqah is empty of the Shariah, this is abandonment. The Shariah is explication, the Haqiqah face-to-face vision. MuṣṬafā was possessor of both face-to-face vision and explication. If the Shariah and the Haqiqah are not brought together in the servant, the Abode of Peace will not be his place and home.
This is the path of thy Lord, straight. The straight path is undertaking servanthood while realizing lordhood. This is a dispersion con- firmed by togetherness, and a togetherness delimited by the Shariah. Dispersion without togeth- erness is the effort of the Mu'tazilites, who fell off the road and did not reach the station of the Haqiqah. Togetherness without dispersion is the path of the libertines, who let go of the Shariah and fancied a Haqiqah that was not. It is said that dispersion is the Shariah's place, and togetherness is the Haqiqah's place. If the Shariah is empty of the Haqiqah, this is deprivation, and if the Haqiqah is empty of the Shariah, this is abandonment. The Shariah is explication, the Haqiqah face-to-face vision. MuṣṬafā was possessor of both face-to-face vision and explication. If the Shariah and the Haqiqah are not brought together in the servant, the Abode of Peace will not be his place and home.
This is the path of thy Lord, straight. The straight path is undertaking servanthood while realizing lordhood. This is a dispersion con- firmed by togetherness, and a togetherness delimited by the Shariah. Dispersion without togeth- erness is the effort of the Mu'tazilites, who fell off the road and did not reach the station of the Haqiqah. Togetherness without dispersion is the path of the libertines, who let go of the Shariah and fancied a Haqiqah that was not. It is said that dispersion is the Shariah's place, and togetherness is the Haqiqah's place. If the Shariah is empty of the Haqiqah, this is deprivation, and if the Haqiqah is empty of the Shariah, this is abandonment. The Shariah is explication, the Haqiqah face-to-face vision. MuṣṬafā was possessor of both face-to-face vision and explication. If the Shariah and the Haqiqah are not brought together in the servant, the Abode of Peace will not be his place and home.
This is the path of thy Lord, straight. The straight path is undertaking servanthood while realizing lordhood. This is a dispersion con- firmed by togetherness, and a togetherness delimited by the Shariah. Dispersion without togeth- erness is the effort of the Mu'tazilites, who fell off the road and did not reach the station of the Haqiqah. Togetherness without dispersion is the path of the libertines, who let go of the Shariah and fancied a Haqiqah that was not. It is said that dispersion is the Shariah's place, and togetherness is the Haqiqah's place. If the Shariah is empty of the Haqiqah, this is deprivation, and if the Haqiqah is empty of the Shariah, this is abandonment. The Shariah is explication, the Haqiqah face-to-face vision. MuṣṬafā was possessor of both face-to-face vision and explication. If the Shariah and the Haqiqah are not brought together in the servant, the Abode of Peace will not be his place and home.
This is the path of thy Lord, straight.The straight path is undertaking servanthood while realizing lordhood. This is a dispersion con- firmed by togetherness, and a togetherness delimited by the Shariah. Dispersion without togeth- erness is the effort of the Mu'tazilites, who fell off the road and did not reach the station of the Haqiqah. Togetherness without dispersion is the path of the libertines, who let go of the Shariah and fancied a Haqiqah that was not.It is said that dispersion is the Shariah's place, and togetherness is the Haqiqah's place. If theShariah is empty of the Haqiqah, this is deprivation, and if the Haqiqah is empty of the Shariah, this is abandonment.The Shariah is explication, the Haqiqah face-to-face vision. MuṣṬafā was possessor of both face-to-face vision and explication. If the Shariah and the Haqiqah are not brought together in the servant, the Abode of Peace will not be his place and home.
وهذا الذي بيَّنَّاه لك -أيها الرسول- هو الطريق الموصل إلى رضا ربك وجنته. قد بينَّا البراهين لمن يتذكر من أهل العقول الراجحة.
لما ذكر تعالى طريق الضالين عن سبيله الصادين عنها نبه على شرف ما أرسل به رسوله من الهدى ودين الحق فقال تعالى "وهذا صراط ربك مستقيما" منصوب على الحال أي هذا الدين الذي شرعناه لك يا محمد بما أوحينا إليك هذا القرآن هو صراط الله المستقيم كما تقدم في حديث الحارث عن علي في نعت القرآن: هو صراط الله المستقيم وحبل الله المتين وهو الذكر الحكيم رواه أحمد والترمذي بطوله "قد فصلنا الآيات" أي وضحناها وبيناها وفسرناها "لقوم يذكرون" أي لمن له فهم ووعي يعقل عن الله ورسوله.
ثم بين - سبحانه - أن طريق الإسلام هو الطريق الحق المستقيم فقال :{ وهذا صِرَاطُ رَبِّكَ مُسْتَقِيماً } أى : وهذا البيان الذى جاء به القرآن ، أو سبيل التوحيد ، وإسلام الوجه إلى الله ، هو طريق ربك الواضح المستقيم الذى ارتضاه لعباده ، والذى لا ميل فيه إلى إفراط أو تفريط فى الاعتقادات والأخلاق والأعمال .و { مُسْتَقِيماً } حال مؤكدة لصاحبها وعاملها محذوف وجوبا مثل : هذا أبوك عطوفا ، وقيل حال مؤسسة والعامل فيها معنى الإشارة أو ( ها ) التى للتنبيه .وقوله : { قَدْ فَصَّلْنَا الآيات لِقَوْمٍ يَذَّكَّرُونَ } أى : جعلناها بينة واضحة مفصلة لقوم يتذكرون ما فيها من هدايات وإرشادات فيعملون بها لينالوا السعادة فى الدنيا والآخرة .
القول في تأويل قوله : وَهَذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا قَدْ فَصَّلْنَا الآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ (126)قال أبو جعفر: يقول تعالى ذكره: وهذا الذي بيّنا لك، يا محمد، في هذه السورة وغيرها من سور القرآن= هو صراطُ ربك, يقول: طريق ربّك، ودينه الذي ارتضاه لنفسه دينًا، وجعله مستقيمًا لا اعوجاج فيه. (24) فاثبُتْ عليه، وحرِّم ما حرمته عليك، وأحلل ما أحللته لك, فقد بيّنا الآيات والحجج على حقيقة ذلك وصحته (25) =" لقوم يذكرون ", يقول: لمن يتذكر ما احتجَّ الله به عليه من الآيات والعبر فيعتبر بها . (26) وخص بها " الذين يتذكرون ", لأنهم هم أهل التمييز والفهم، وأولو الحجى والفضل= وقيل: " يذَّكرون " ...................... (27)* * *وبنحو الذي قلنا في ذلك قال أهل التأويل .* ذكر من قال ذلك:13883- حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي, عن أبيه, عن ابن عباس قوله: (وهذا صراط ربك مستقيمًا)، يعني به الإسلام .------------------------الهوامش :(24) انظر تفسير : (( الصراط المستقيم )) فيما سلف 10 : 146 ، تعليق : 2 ، والمراجع هناك .(25) انظر تفسير (( فصل )) فيما سلف ص : 69 ، تعليق : 2 ، والمراجع هناك . = وتفسير (( آية )) فيما سلف من فهارس اللغة ( أيي ) .(26) انظر تفسير (( التذكر )) فيما سلف من فهارس اللغة ( ذكر .(27) في المطبوعة (( فقيل يذكرون )) ، وفي المخطوطة : (( وقيل يذكرون )) كأنه أراد أن يكتب شيئًا ، ثم قطعه . ولعله أراد أن يبين إدغام التاء في الذال من (( يتذكرون )) ، ثم سقط منه أو من الناسخ ، فوضعت نقطًا لذلك ، وإن كان إسقاطها لا يضر شيئًا .
قوله عز وجل : ( وهذا صراط ربك مستقيما ) [ أي : هذا الذي بينا ، وقيل هذا الذي أنت عليه يا محمد طريق ربك ودينه الذي ارتضاه لنفسه مستقيما ] لا عوج فيه وهو الإسلام . ( قد فصلنا الآيات لقوم يذكرون )
عطف على جملة : { ومن يرد أن يضلّه يجعل صدره ضيّقاً حرجاً } [ الأنعام : 125 ] إلى آخِرها ، لأنّ هذا تمثيل لحال هدي القرآن بالصّراط المستقيم الّذي لا يجهد متّبعه ، فهذا ضدّ لحال التّمثيل في قوله : { كأنَّما يصّعَّد في السَّماء } [ الأنعام : 125 ]. وتمثيل الإسلام بالصّراط المستقيم يتضمّن تمثيل المسلم بالسّالك صراطاً مستقيماً ، فيفيد توضيحاً لقوله : { يشرح صدره للإسلام } [ الأنعام : 125 ]. وعطفت هذه الجملة مع أنها بمنزلة بيان الجملة التي قبلها لتكون بالعطف مقصودة بالإخبار . وهو اقبال على النبي صلى الله عليه وسلم بالخطاب .والإشارة ب { هَذا } إلى حاضر في الذهن وهو دين الإسلام . والمناسبة قوله : { يشرح صدره للإسلام } [ الأنعام : 125 ]. والصّراط حقيقته الطّريق ، وهو هنا مستعار للعمل الموصل إلى رضى الله تعالى . وإضافته إلى الربّ لتعظيم شأن المضاف ، فيعلم أنَّه خير صراط . وإضافة الربّ إلى ضمير الرّسول تشريف للمضاف إليه ، وترضية للرّسول صلى الله عليه وسلم بما في هذا السَّنن من بقاء بعض النّاس غير متّبعين دينه .والمستقيم حقيقته السّالم من العوج ، وهو مستعار للصّواب لسلامته من الخطأ ، أي سَنَن الله الموافق للحكمة والّذي لا يتخلّف ولا يعطّله شيء . ويجوز أن تكون الإشارة إلى حاضر في الحسّ وهو القرآن ، لأنَّه مسموع كقوله : { وهذا كتاب أنزلناه مبارك } [ الأنعام : 92 ] ، فيكون الصّراط المستقيم مستعاراً لما يُبلِّغ إلى المقصود النّافع ، كقوله : { وأنّ هذا صراطي مستقيماً فاتَّبعوا ولا تتَّبعوا السّبل فتفرّق بكم عن سبيله } [ الأنعام : 153 ]. ومستقيماً حال من «صراط» مؤكّدة لمعنى إضافته إلى الله .وجملة : { قد فَصّلْنا الآيات } استئناف وفذلكة لما تقدم . والمراد بالآيات آيات القرآن . ومن رشاقة لفظ { الآيات } هنا أن فيه تورية بآيات الطريق التي يهتدي بها السائر .واللاّم في : { لقوم يذكرون } للعلّة ، أي فصّلنا الآيات لأجلهم لأنَّهم الّذين ينتفعون بتفصيلها . والمراد بالقوم المسلمون ، لأنَّهم الّذين أفادتهم الآيات وتذكّروا بها .
أي: معتدلا، موصلا إلى الله، وإلى دار كرامته، قد بينت أحكامه، وفصلت شرائعه، وميز الخير من الشر. ولكن هذا التفصيل والبيان، ليس لكل أحد، إنما هو { لِقَوْمٍ يَذَّكَّرُونَ } فإنهم الذين علموا، فانتفعوا بعلمهم، وأعد الله لهم الجزاء الجزيل، والأجر الجميل
قوله تعالى وهذا صراط ربك مستقيما قد فصلنا الآيات لقوم يذكرون[ ص: 76 ] قوله تعالى وهذا صراط ربك مستقيما أي هذا الذي أنت عليه يا محمد والمؤمنون دين ربك لا اعوجاج فيه .قد فصلنا الآيات أي بيناهالقوم يذكرون أي للمتذكرين .
Truth by its very nature is so clear that it is not difficult for anyone to understand it. Still, in every age, in spite of the Truth being made clear, countless people do not accept it. This is due to a flawed mentality. One person attaches himself to ‘holy’ beings to the extent that he fears that leaving them will completely destroy him. In the case of another, the fear of the breakdown of the system of his worldly interests is so strong within him that it becomes impossible for him to proceed towards the Truth. Yet another feels that if he accepts anything against the established custom of the time, he might become a stranger to the whole atmosphere of his own society. Man is overcome by such thoughts to the extent that acceptance of Truth appears synonymous with climbing a steep and difficult slope and, simply by looking at it, he loses heart. The case of individuals who do not suffer from any psychological complications is entirely different; they place Truth higher than everything else. They are seekers of the Truth right from the very beginning. So, when the Truth appears before them, they recognise it without delay and, ignoring all excuses and suspicions, they accept it. God reveals His Truth before the people in the shape of signs and symbols. Now, those who have weaknesses in their hearts, make self-made interpretations of these signs to justify their rejection of them, whereas those who have open hearts, discover in these signs their real depth, and make them the nourishment of their minds. Their lives are immediately launched on that straight path which is traversed under the direct guidance of God and which leads a man to enduring success. What God values above all else is a man’s good deeds. One who obeys God will deserve God’s help and will be led to His Abode of Peace. This Abode of Peace is God’s Paradise, where man will lead a life of eternal peace, secure from every kind of grief or trouble. God’s help will be given to individuals in the life after death according to their deeds. Moreover, if a considerable number of people become obedient to God in the world, this group will be given a share of God’s grace in this world also.
Commentary
In the first (126) of the three verses appearing here, the address is to the Holy Prophet ﷺ and it has been said: وَهَـٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا (And this is the path of your Lord, a straight path). Here, as said by Sayyidna ` Abdullah ibn Masud ؓ عنہما the word: ھذا (hadha: this) refers to the Qur'an, and as said by Sayyidna ` Abdullah ibn ` Abbas ؓ it means Islam (Ruh al-Ma'ni). The sense of the sentence is: This Way is the Way of your Lord, that is, this is a Way which has been proposed by your Lord in His infinite Wisdom, and with Him it finds favour. Here, by attributing the Way to the Lord of all, it has been indicated that the working system of Qur'an and Islam given to him was not for the benefit of Allah Ta` ala, rather, it was for the benefit of those who would act in accordance with it. This is as required by His being the Rabb, the Supreme Nurturer. Through this Way, the purpose is to nurture, train and groom human beings in a manner which would guarantee their eternal well-being.
Then, by bringing in the word: رَبّ (Rabb: Lord) in a state of attribution to the Holy Prophet ﷺ ، that is: (Rabbik: your Lord), the impression of a special kindness towards him has been released - that: ` your' Lord has proposed this Way. The delicacy of this attribution can be readily felt by people of taste. Think of a servant of Allah. If he ever happens to find his person placed in even the minor-most frame of reference to his Rabb and مَعبُود Ma` bud, his Lord and the object of his worship and devotion, that would be, for him, the highest possible achievement. And now, if the Lord of lords, the One worship-worthy entity in this whole universe, were to attribute His pristine Person to him and say, "I am yours," what remains there for him to say anything anymore about his wonderful ` kismet!'
After that, the ` existing identity' of this Qur'anic Way has been explained through the word: مُستَقِیم (mustaqim), that is, this path is the straight path. Here too, rather than have 'mustaqim' (straight) as the adjective of صِرَاط ` sirat' (path), it has been placed as an adverb which indicates that the Way has been proposed by the Lord of the universe, and in this, any probability, other than its being straight, just cannot exist. (Ruh al-Mani and Al-Bahr al-Muhit)
The text then says: قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ (We have made the verses elaborate for people who accept the advice).
The word: فَصَّلْنَا (Fassalna: We have made elaborate) is from: تَفصِیل (tafsil) which basically means to describe a subject by analysing it unit by unit. This way comprehending the subject becomes easy. Therefore, the outcome of tafsil is to explain explicitly. So, the sense comes to be: ` We have stated matters of principle explicitly and in details in which there remains no brevity or ambiguity.' After that, by saying: (for people who accept the advice), it was pointed out that, though these statements of the Qur'an are clear, but benefit from them has been derived only by those who ponder over the Qur'an to seek good counsel honestly, that is, doggedness, inherent resistance, opinionatedness, a priori hostility or the barriers of blind adherence to or following of ancestral customs do not come in between as walls.
(This is the path of thy Lord) this is the doing of your Lord, (a straight path) a just path; it is also said this means: This Islam is the religion of your Lord which He is pleased with; it is straight and well established. (We have detailed Our revelations) i.e. the Qur'an, by explaining the commands and prohibitions, the causes of humiliation and the reasons for honour (for a people who take heed) for a people who understand and therefore believe. It is also said that (And whomsoever it is Allah's will to guide) was revealed about the Prophet (pbuh) and Abu Jahl; it is also said to have been revealed about 'Ammar Ibn Yasir and Abu Jahl.