سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 94

The Cattle · Meccan · Juz 7 · Page 139

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وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَـٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَـٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَـٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ ﴿94﴾

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

And truly you have come unto Us alone (without wealth, companions or anything else) as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allâh. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.

Word by Word — Arabic, Transliteration & Meaning

وَلَقَدْ walaqad And certainly
جِئْتُمُونَا ji'tumūnā you have come to Us
فُرَٰدَىٰ furādā alone
كَمَا kamā as
خَلَقْنَـٰكُمْ khalaqnākum We created you
أَوَّلَ awwala (the) first
مَرَّةٍۢ marratin time
وَتَرَكْتُم wataraktum and you have left
مَّا mā whatever
خَوَّلْنَـٰكُمْ khawwalnākum We bestowed (on) you
وَرَآءَ warāa behind
ظُهُورِكُمْ ۖ ẓuhūrikum your backs
وَمَا wamā And not
نَرَىٰ narā We see
مَعَكُمْ maʿakum with you
شُفَعَآءَكُمُ shufaʿāakumu your intercessors
ٱلَّذِينَ alladhīna those whom
زَعَمْتُمْ zaʿamtum you claimed
أَنَّهُمْ annahum that they (were)
فِيكُمْ fīkum in your (matters)
شُرَكَـٰٓؤُا۟ ۚ shurakāu partners (with Allah)
لَقَد laqad Indeed
تَّقَطَّعَ taqaṭṭaʿa have been severed (bonds)
بَيْنَكُمْ baynakum between you
وَضَلَّ waḍalla and is lost
عَنكُم ʿankum from you
مَّا mā what
كُنتُمْ kuntum you used to
تَزْعُمُونَ tazʿumūna claim

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 94) {وَ لَقَدْ جِئْتُمُوْنَا فُرَادٰى … : } That is, it will be said to them that today you have come to Us all alone, and whatever wealth and children you had, you have left behind. And We do not see with you those intercessors about whom you used to say that just as Allah Ta'ala has the right to be worshipped by us, they too have that right. Bring them, show them; this will be said to rebuke them.

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.

94. 1. Faradi is the plural of fard, just as sukari is the plural of sukraan and kusali is the plural of kuslaan. The meaning is that you will come to Me one by one, separately, neither with wealth nor children nor deities whom you considered partners of Allah and your helpers, that is, none of these things will be able to benefit you. In the following sentences, these matters are further clarified.

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.

94. (And Allah will say:) "Now you have come to Us alone, just as We created you the first time, and you have left behind all that We granted you. And We do not see with you your intercessors whom you claimed were partners [97] with Allah in your affairs. The ties between you have been severed, and you have forgotten those things which you used to claim."

[97]
The Helplessness of Man After Death:

From this verse, it is understood that an even greater form of oppression than those mentioned above is to consider anyone else as a partner in Allah’s authority and control, to regard someone else as the owner of benefit and harm, to accept someone else as the fulfiller of needs and remover of difficulties, and to believe that these idols, saints, or elders will intercede with Allah and save us from the punishment of the Hereafter. The second point understood is that with death, a person is immediately presented before Allah. At that time of presentation, neither his wealth and possessions are present, nor his relatives, nor those elders regarding whom he had attached the belief of easy salvation, because after death, a person goes alone into the grave just as he was born alone from his mother’s womb, and just as after birth, various kinds of relationships were formed. With death, all these relationships are severed, and only a person’s own deeds will determine his fate in the Hereafter. After death, these wrongdoers will not even remember with whom they had relationships in the world, nor what the nature of those relationships was.
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