سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 70

The Cattle · Meccan · Juz 7 · Page 136

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وَذَرِ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ وَذَكِّرْ بِهِۦٓ أَن تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ وَلَا شَفِيعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَآ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ أُبْسِلُوا۟ بِمَا كَسَبُوا۟ ۖ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ ﴿70﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And leave alone those who take their religion as play and amusement, and whom the life of this world has deceived. But remind (them) with it (the Qur’ân) lest a person be given up to destruction for that which he has earned, when he will find for himself no protector or intercessor besides Allâh, and even if he offers every ransom, it will not be accepted from him. Such are they who are given up to destruction because of that which they have earned. For them will be a drink of boiling water and a painful torment because they used to disbelieve.

Word by Word — Arabic, Transliteration & Meaning

وَذَرِ wadhari And leave
ٱلَّذِينَ alladhīna those who
ٱتَّخَذُوا۟ ittakhadhū take
دِينَهُمْ dīnahum their religion
لَعِبًۭا laʿiban (as) a play
وَلَهْوًۭا walahwan and amusement
وَغَرَّتْهُمُ wagharrathumu and deluded them
ٱلْحَيَوٰةُ l-ḥayatu the life
ٱلدُّنْيَا ۚ l-dun'yā (of) the world
وَذَكِّرْ wadhakkir But remind
بِهِۦٓ bihi with it
أَن an lest
تُبْسَلَ tub'sala is given up to destruction
نَفْسٌۢ nafsun a soul
بِمَا bimā for what
كَسَبَتْ kasabat it (has) earned
لَيْسَ laysa not
لَهَا lahā (is) for it
مِن min from
دُونِ dūni besides
ٱللَّهِ l-lahi Allah
وَلِىٌّۭ waliyyun any protector
وَلَا walā and not
شَفِيعٌۭ shafīʿun any intercessor
وَإِن wa-in And if
تَعْدِلْ taʿdil it offers ransom
كُلَّ kulla every
عَدْلٍۢ ʿadlin ransom
لَّا lā not
يُؤْخَذْ yu'khadh will it be taken
مِنْهَآ ۗ min'hā from it
أُو۟لَـٰٓئِكَ ulāika Those
ٱلَّذِينَ alladhīna (are) ones who
أُبْسِلُوا۟ ub'silū are given to destruction
بِمَا bimā for what
كَسَبُوا۟ ۖ kasabū they earned
لَهُمْ lahum For them
شَرَابٌۭ sharābun (will be) a drink
مِّنْ min of
حَمِيمٍۢ ḥamīmin boiling water
وَعَذَابٌ waʿadhābun and a punishment
أَلِيمٌۢ alīmun painful
بِمَا bimā because
كَانُوا۟ kānū they used to
يَكْفُرُونَ yakfurūna disbelieve

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.

(Ayah 70) {وَ ذَرِ الَّذِيْنَ اتَّخَذُوْا … :} Allah Almighty commanded the Noble Prophet (peace be upon him) that those people who mock the religion of Islam and whom the life of this world has deceived, you should leave them to their state and continue to admonish people through this Qur’an, lest someone be destroyed because of the evil deeds he has earned, and then in the Hereafter there remains no way for his release, because besides Allah Almighty, he will have neither any protector nor any intercessor, and whatever ransom they may offer will not be accepted from them. These are the people who have been destroyed because of what they earned and their evil deeds. For them, there will be extremely hot water to drink, and because of their disbelief, there will be a painful punishment for them. See Surah Al-Baqarah (48).

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.

70. 1. تُبْسَلَ, i.e.: Lest it be تُبْسَلَ. The original meaning of بسل is prevention; from this comes شُجَاعٌ بَاسِلٌ. But here, various meanings have been given. 1: تُسَلَّمُ — handed over. 2: تُفْضَحُ — disgraced. 3: تُؤَاخَذُ — held accountable. 4: تُجَازی — recompensed. Imam Ibn Kathir states that all the meanings are close to each other. In summary (Imam Ibn Kathir) says that they should be admonished through this Quran. Lest a soul, because of what it has earned, be handed over to destruction. Or disgrace becomes its fate, or it falls into the grip of accountability and recompense. All these meanings have been expressed by the learned translator as "lest it gets caught."

70. 2. In the world, a person is generally freed through the help of a friend, someone's intercession, or by paying a financial compensation. But in the Hereafter, none of these means will work; there will be no friend for the disbelievers who can save them from Allah's grasp, nor any intercessor who can deliver them from Allah's punishment, nor will anyone have compensation — and even if, hypothetically, they did, it would not be accepted so that they could be freed by giving it. This subject has been mentioned at several places in the Quran.

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.

And leave those who take their religion as play and amusement [77], and whom the life of this world has deceived. But remind them by means of this Quran, so that no soul may be ruined for what it has earned. It will have no protector or intercessor besides Allah, and if it offers every compensation, it will not be accepted from it. Such are those who are seized for what they have earned. For their disbelief, they will have boiling water to drink and a painful punishment.

[77]
Those Who Consider Religion a Game and Amusement:

That is, those people who actually follow their own desires but have put on the outward appearance of religion. Even if they appoint separate gods for each of their tribes, it does not affect their religion in any way, and if they oppress others, seize others’ wealth through unlawful means and looting, even that is permissible for them, and all kinds of indecent acts are also permissible for them. In addition, mocking the signs of Allah, Islam, the Prophet of Islam, and his followers, they have made this their religious duty. And since their economic condition is good and they are regarded with respect in society, therefore they think that all of this is fine. Allah Almighty said to His Prophet to warn them in due time that each one of you and every single deed of yours will be accounted for, and then he will have to bear its punishment, from which he will not be able to escape in any way.

Ways of Salvation from the Punishment of the Hereafter:

The possible ways to escape punishment could be that someone stands up as their supporter who can influence the one giving the punishment, or that someone close to the punisher intercedes for them so that they are spared from punishment, and the third way is that they pay something to secure their release. There, all three of these possibilities will be impossible, and they will inevitably have to bear the punishment for their deeds.
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