سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 113
وَلِتَصْغَىٰٓ إِلَيْهِ أَفْـِٔدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا۟ مَا هُم مُّقْتَرِفُونَ ﴿113﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
(And this is in order) that the hearts of those who disbelieve in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (all kinds of sins and evil deeds).
Word by Word — Arabic, Transliteration & Meaning
وَلِتَصْغَىٰٓ
walitaṣghā
And so that incline
إِلَيْهِ
ilayhi
to it
أَفْـِٔدَةُ
afidatu
hearts
ٱلَّذِينَ
alladhīna
(of) those who
لَا
lā
(do) not
يُؤْمِنُونَ
yu'minūna
believe
بِٱلْـَٔاخِرَةِ
bil-ākhirati
in the Hereafter
وَلِيَرْضَوْهُ
waliyarḍawhu
and so that they may be pleased with it
وَلِيَقْتَرِفُوا۟
waliyaqtarifū
and so that they may commit
مَا
mā
what
هُم
hum
they
مُّقْتَرِفُونَ
muq'tarifūna
(are) committing
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 113) ➊ {وَ لِتَصْغٰۤى اِلَيْهِ …… :} Its conjunction is with {’’ غُرُوْرًا ‘‘}, that is, {’’ لِيَغُرُّوْا بِذٰلِكَ وَ لِتَصْغٰي‘‘} “so that they may deceive with it and so that the hearts of those who do not believe in the Hereafter may incline towards it (the falsehood).” This explanation is better than all the other explanations that have been given here. (Razi)
➋ {وَ لِيَرْضَوْهُ وَ لِيَقْتَرِفُوْا …… :} { ’’اِكْتَسَبَ يَكْتَسِبُ ‘‘} refers to both good and bad earnings, whereas {’’ اِقْتَرَفَ يَقْتَرِفُ ‘‘} refers to earning bad deeds, meaning that these are all the objectives of these devils with this revelation. (Razi) Shah Abdul Qadir (may Allah have mercy on him) writes that these several verses were revealed when the disbelievers began to say that Muslims eat animals they themselves have slaughtered, but consider what Allah has killed to be forbidden. It was said that such deceptive words are uttered by devils, so that humans may be cast into doubts. It is not the command of reason, but the command of Allah. Further ahead, it is clearly explained that every animal is killed by Allah alone and there is blessing in His name, so whatever is slaughtered in His name is lawful, and whatever dies without His name is carrion. (Mawdhih)
➋ {وَ لِيَرْضَوْهُ وَ لِيَقْتَرِفُوْا …… :} { ’’اِكْتَسَبَ يَكْتَسِبُ ‘‘} refers to both good and bad earnings, whereas {’’ اِقْتَرَفَ يَقْتَرِفُ ‘‘} refers to earning bad deeds, meaning that these are all the objectives of these devils with this revelation. (Razi) Shah Abdul Qadir (may Allah have mercy on him) writes that these several verses were revealed when the disbelievers began to say that Muslims eat animals they themselves have slaughtered, but consider what Allah has killed to be forbidden. It was said that such deceptive words are uttered by devils, so that humans may be cast into doubts. It is not the command of reason, but the command of Allah. Further ahead, it is clearly explained that every animal is killed by Allah alone and there is blessing in His name, so whatever is slaughtered in His name is lawful, and whatever dies without His name is carrion. (Mawdhih)
