6. Al-An'aam

Say, to them: ‘Travel in the land, and see the nature of the consequence for the deniers’, of the messengers, how they were destroyed through chastisement; perhaps they will take heed.

Say: ‘To whom belongs what is in the heavens and in the earth?’ Say: ‘To God, for even if they do not say this, there is no other response. He has prescribed, He has decreed, for Himself mercy, as a bounty from Him — this is a gentle summoning of them to the faith. He will surely gather you together on the Day of Resurrection of which there is no doubt, no uncertainty, in order to requite you for your deeds. Those who have forfeited their own souls (this is the subject) — by exposing them to the chastisement — they do not believe (this is the predicate).

And to Him, exalted be He, belongs all that inhabits, resides [in], the night and the day, that is to say, everything — He is its Lord, its Creator and its Possessor; and He is the Hearer, of what is said, the Knower’, of what is done.

Say, to them: ‘Shall I take as a protector, to worship, other than God, the Originator of the heavens and the earth, the One Who has created them without any precedent, He Who feeds, Who gives sustenance, and is not fed?’, and is not given sustenance. Say: ‘I have been commanded to be the first to submit, to God, from among this community, and, it was said to me: “Do not be among those who associate others” ’, with Him.

Say: ‘Indeed I fear, if I should rebel against my Lord, by worshipping other than Him, the chastisement of a dreadful day’, namely, the Day of Resurrection.

He from whom it is averted (read passive yusraf, ‘it is averted’, namely, ‘the chastisement’; or read active yasrif, ‘He averts’, namely, ‘God’ [as the subject]; the referential noun has been omitted) on that day, He, the Exalted One, will have had mercy on him, He will have desired good for him; that is the manifest triumph, evident salvation.

And if God touches you with an affliction, a trial, such as an illness or impoverishment, then none can remove it, [none can] lift it, except Him; and if He touches you with good, such as health and affluence, then He has power over all things, including His touching you with this, and none other than Him has the power to remove it from you.

He is the Vanquisher, the Omnipotent, for Whom nothing is impossible, Superior [is He], over His servants, and He is the Wise, in His creation, the Aware, of their innermost [thoughts] as well as their outward [actions].

When they said to the Prophet (s), ‘Bring us someone to testify to the truth of your prophethood, for the People of the Scripture have denied you’, the following was revealed: Say, to them: ‘What thing is greatest in testimony?’ (shahādatan: this is for specification, and is derived from the [implied] subject of the sentence). Say: ‘God — even if they do not say this, there is no other response — He, is Witness between me and you, to my truthfulness; and this Qur’ān has been revealed to me that I may warn you, [that I may] make you fear, O people of Mecca, thereby, and whomever it may reach (wa-man balagha: this is a supplement to the [suffixed] pronoun [‘you’] of undhira-kum, ‘I may warn you’), that is to say, whomever among men and jinn the Qur’ān may reach. Do you indeed bear witness that there are other gods with God?’ (this interrogative is meant as a disavowal). Say, to them: ‘I do not bear witness’, to this. Say: ‘He is only One God, and I am innocent of what you associate’, with Him of idols.