Surah Al-An'aam (6) — Ayah 138
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {حُرِّمَتْ ظُهُوْرُهَا:} This is the second form, that they would set free various kinds of animals in the name of their idols and would not use them for riding or carrying loads, such as Bahira, Sa'iba, etc. See Surah Al-Ma'idah (103).
➌ { وَ اَنْعَامٌ لَّا يَذْكُرُوْنَ اسْمَ اللّٰهِ عَلَيْهَا …… : } This is the third form, that they would dedicate some animals specifically for the caretakers of the idol houses, and while slaughtering them or riding them, they would take only the name of their idol, not the name of Allah, and would not even take them for Hajj, so that no one except those caretakers could use them. In any case, all these forms were their own inventions, but they would falsely attribute them to Allah and make people believe that this is Allah's command.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
138. 2. This is the second form: that they set free various kinds of animals in the name of their idols, from which they neither take burden-bearing nor riding work, as has already been detailed before.
138. 3. This is the third form: that at the time of slaughtering, they take only the name of their idols, not the name of Allah. Some have explained its meaning as that they do not go for Hajj riding on these animals. In any case, all these forms were their own inventions, but they would falsely attribute them to Allah, i.e., they would make people believe that they were doing all this by Allah’s command.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[148]
The Polytheists’ Self-Made Shariah:
The list of polytheistic customs of these polytheists is very long. Their elders gradually formulated an entire shariah, some further aspects of which Allah Almighty has mentioned in this verse and the next, and they are as follows:
(1) Among these polytheists, it was customary that if they made a vow regarding a certain crop or animal that it was dedicated to a particular idol, shrine, or lady saint, then not everyone could partake of such an offering. Rather, they had made a list regarding this as well: if the vow was of a certain type, then such-and-such people could eat from it, and if it was of another type, then such-and-such others.
(2) The animals dedicated to idols or shrines were forbidden for common people and even the original owner to ride upon, even during the journey of Hajj. Because at that time, they would have to say «لبيك اللهم لبيك».
(3) Only the caretakers of the shrine and the priests of the idols could benefit from these dedicated animals. But now, mentioning Allah’s name over them was forbidden, because they had been devoted to false deities. Whether milking them, riding them, slaughtering them, or eating them—at no time was it permissible to mention Allah’s name over them, so that there would be no association of Allah in the offerings dedicated to these deities.
(4) Among the animals dedicated to idols or shrines, such as Bahirah, Saibah, etc., if after slaughtering a female, a live offspring was found in her womb, then only men could eat its meat, not women. However, if the offspring was stillborn or died immediately after birth, then women could also partake in it. Such or similar customs are also prevalent among us, for example, the “Bibi Sahiba ki Sahanak,” which only married women can eat; men and widows cannot. All these are matters of disbelief and polytheism.
