سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 9

The Cattle · Meccan · Juz 7 · Page 129

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اُردوEn
وَلَوْ جَعَلْنَـٰهُ مَلَكًا لَّجَعَلْنَـٰهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ ﴿9﴾

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

And had We appointed him an angel, We indeed would have made him a man, and We would have certainly confused them in which they are already confused (i.e. the Message of Prophet Muhammad صلى الله عليه وسلم).

Word by Word — Arabic, Transliteration & Meaning

وَلَوْ walaw And if
جَعَلْنَـٰهُ jaʿalnāhu We had made him
مَلَكًۭا malakan an Angel
لَّجَعَلْنَـٰهُ lajaʿalnāhu certainly We (would) have made him
رَجُلًۭا rajulan a man
وَلَلَبَسْنَا walalabasnā and certainly We (would) have obscured
عَلَيْهِم ʿalayhim to them
مَّا mā what
يَلْبِسُونَ yalbisūna they are obscuring

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 9) {وَ لَوْ جَعَلْنٰهُ مَلَكًا … :} This is the second answer to the objection of the disbelievers, that is, even if we accepted their demand and sent down an angel, he would also come in human form, because they cannot see him in his original form, and when he would come in the form of a man, then they would raise the same objection as they are raising now. The disbelievers of that time were not ready to accept any human as a prophet, because you (ﷺ) were from their own people, grew up before them, and lived among them, so they could not deny your being a human, therefore they denied your prophethood. Now some people accept you (ﷺ) as a prophet, but are not ready to accept you as a human. Thus, these are two forms of the same belief, and both are false, whereas Allah has counted it as a favor that I sent a messenger from among themselves. See Surah Al-Imran (164).

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.

9. 1. That is, if We had decided to send only an angel as a messenger, then obviously We could not have sent him in the original form of an angel, because in that case, instead of being familiar and close to him, humans would have been frightened and run away from him. Therefore, it was inevitable that he would be sent in human form. But then your leaders would have raised the same objection and doubt, saying that he is just a human, just as they are currently presenting the humanity of the Messenger as an argument. So what would have been the benefit of sending an angel?

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 if We had made an angel a messenger, We would have made him (appear) as a man, and We would have confused them in the same way [9] as they are now confused.

[9]
Objections to the Prophet Being an Angel:

The second way for an angel to descend would have been for him to come in human form. Just as Jibreel would sometimes come to you in the form of Dihyah Kalbi, or as angels came to Sayyiduna Ibrahim, Sayyiduna Lut, and Sayyiduna Dawood (peace be upon them) in human form. And if an angel had come as a prophet in human form, then all the same objections could have been raised against him as were raised against the Messenger of Allah ﷺ. Then a separate objection would arise: is the person claiming to be an angel and a prophet actually an angel or not? Or is he a magician who is deceiving us? In other words, their confusion would still remain as it is now. Furthermore, if a messenger were an angel, the matter of the completion of proof would end. Those who believed in such a messenger could present the reasonable excuse for their inaction that the messenger is an angel and we are human, so how can we fully follow him? And this is the greatest wisdom in the messenger being a human.
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