Qur’an Cover-to-Cover: Day 22 (“Cattle”)

Today’s chapter is a long one…one hundred and sixty-five verses…here we go…

Surah 6 – “Cattle” (Al-Anaam)
We begin with statements about Allah: how he created mankind, the heavens and the earth and how he knows all things.

Next we hear from Muhammad’s critics:

• Some appear to have asked for Allah to send down a written scripture that they can touch (rather than simply a recitation from the mouth of a prophet). However, we are told that the critics would just dismiss it as magic.
• Some demand an angel alongside Muhammad. We are told that, if this happened, the disbelievers would just be destroyed immediately, allowing them no chance for repentance.
• Some questioned why the messenger of the Qur’an couldn’t have been an angel. In reply, we are told that if this had happened, Allah would have made the angel appear as a man, and this would have confused them and filled them with doubt.

Muhammad is reminded that the messengers who went before him were ridiculed. He is told to challenge the people to “travel through the land; then observe how was the end of the deniers”, to see the ruined cities upon whom Allah visited judgement when they ridiculed his prophets. It is interesting to note that Muhammad says that he fears what would happen to him on Judgment Day if he disobeyed Allah.

There is a lot of standard Qur’anic material concerning Shirk and Judgement Day.

There is an extended section concerning disbelievers, much of which we’ve heard before. We are told about Allah’s ability to prevent people from receiving His revelation. We also hear repeated the criticism that Muhammad simply retells “legends of the former peoples”.

Allah tells Muhammad that he brought upon nations “poverty and hardship that perhaps they might humble themselves”. When they did not repent, Allah gave them every good thing and then visited condemnation upon them suddenly.

We find out that some people criticize Muhammad because of his followers. They say “Is it these whom Allah has favoured among us?” This is a reference to the poor Muslims who followed Muhammad. This is a similar kind of argument by the critics of Noah in the Qur’an.

We have our first reference to guardian angels in ayah 61, as well as our first reference to the angels of death (plural) (although they’re called “messengers”).

We then have related an interesting episode in the life of Abraham. Abraham confronts his father (“Azar”) about the idols he worships. He then makes argues against the deity of sun, moon and stars by pointing out how stars disappear and the sun and moon both set.

Many Islamic prophets are listed: Abraham, Isaac, Jacob, Noah, David, Solomon, Job, Joseph, Moses, Aaron, Zechariah, John, Jesus, Elias, Ishmael, Elisha, Jonah and Lot. We are told that “those are the ones to whom We gave the Scripture and authority and prophethood”. We are also told that Allah has “entrusted it to a people who are not therein disbelievers. Those are the ones whom Allah has guided, so from their guidance take an example”. 

(I hadn’t thought of it up until now, but it’s interesting to note that there has been no mention thus far in the Qur’an about priesthood, only prophethood)

We are told that some people (the grammar isn’t clear) say “Allah did not reveal to a human being anything”. Muhammad is told to respond by asking who gave the Scripture to Moses. There is then the strange sentence which says “You [Jews] make it into pages, disclosing [some of] it and concealing much”. This doesn’t seem to speak to textual corruption, but concealment, although we’re not given any more details.

We are then told that the Qur’an is sent down by God “confirming what was before it”. Interestingly, we don’t see here the description of the Qur’an as the last, final, conclusive revelation to all mankind. On the basis of this surah, we see the Qur’an as simply a book for Mecca (“the Mother of Cities and those around it”).

Blame is then leveled at the jinn because “they have attributed to Allah partners…and have fabricated for Him sons and daughters”. In response, the Qur’an asks “How could He have a son when He does not have a companion [i.e. wife]”. The Qur’an appears to see sonship only in terms of natural procreation. This possibly gives us an indication of the confusion in the Qur’an when it later appears to describe the Christian belief of the Trinity as being composed of Allah, Mary and Jesus.

I’ve commented in other posts that the Qur’an talks about believers in Paradise “seeing Allah”, which struck me as strange. In ayah 103 it says “vision perceives Him not”, but the footnote says that this is only “In the life of this world. The people of Paradise will be able to see Allah in there Hereafter”.

Some of Muhammad’s critics claim tell him “You have studied”, meaning that they think he got his information from Jews and Christians.

The limits of Muhammad’s ministry are clearly outlined in ayah 107 when Allah tells him “We have not appointed you over them as a guardian, nor are you a manager over them”. Muhammad’s job is to deliver the message and that is all. It will be interesting to see how this is adjusted once Muhammad moves to Medina and starts gaining real power.

It is emphasized that even if Allah produced for them the greatest of signs, sending angels, making the dead speak, ….people would “not believe unless Allah should will”. Once again we see Allah’s sovereignty emphasized and a very strong form of predestination described. This is reiterated when we are told that “We have made for every prophet an enemy – devils from mankind and jinn… But if your Lord had willed, they would not have done it”. It does seem to me a little unfair for Allah to send people to Hell when he appears to be actively willing them to oppose Him.

In ayah 118 we have a reference to “halal” food when it says “So eat of that [meat] upon which the name of Allah has been mentioned, if you are believers in His verses”. Interestingly, we are told that Allah “has explained in detail to you what He has forbidden you”. This was the first mention of forbidden food in the Qur’an. I wonder if Muhammad is just simply assuming Jewish dietary law. In ayah 138 we also find out that certain crops are forbidden, as well as certain camels and meat sacrificed to idols.

Another interesting point on this subject is that Muslims are allowed to eat these forbidden foods if they “are compelled”. It’s not clear whether this compulsion is a violent persecution or simply the desire to be good guests at someone’s table. However, if it’s the former, I can’t help but think of the Jews during the Maccabean rebellion who chose death instead of breaking the kosher laws.

There is some exchange between Muhammad and the polytheists over eating food, but the meaning of it is not clear to me. What is clear, however, is Muhammad’s prohibition on eating animals who have died, spilled blood and pork. The Qur’an tells us that Allah prohibited to the Jews from eating “every animal of uncloven hoof”, as well as most of the fat of “cattle and sheep”. The grammar is unclear to me, but we may have a reference to the Temple sacrifices.

Muhammad then summarizes what Allah requires of man:

• To “not associate anything with Him”
• To give “good treatment” to parents
• To “not kill your children out of poverty”
• “Do not approach immoralities”
• “…do not kill the soul which Allah has forbidden except by [legal] right”

We then have a long section talking about the Qur’an and how it was sent down so that the people could not claim ignorance of Allah.

The very last verse contains a very interesting statement. We are told that wealth and blessing may be a test from Allah.

Q1. Is ayah 35 saying to Muhammad “If their disbelief is too hard to bear, perform some sign if you are able (but you can’t). Allah could have willed them to believe, but he did not, so don’t worry”.

Q2. In Islam, does everyone get a guardian angel at birth, or only upon becoming Muslim?

Q3. Am I right in saying that Abraham rhetorically argues against the deities of sun, moon and star in ayat 76-79 based on their lack of permanence?

Q4. What is the Islamic view of priesthood?

Q5. May we conclude that “a people who are not therein disbelievers” are the Jews (ayah 89)?

Q6. Is it the Jews in ayah 91 who say that “Allah did not reveal to a human being anything”? That seems like a strange claim for them to make. What does it mean when it says “You [Jews] make it into pages, disclosing [some of] it and concealing much”?

Q7. Why is Mecca described as “the Mother of Cities”?

Q8. Are the jinn themselves in ayah 100 believing that Allah has partners, or are they just being mischievous and deluding man to belief this?

Q9. I don’t understand the response to the claim in ayah 105 that Muhammad learned information from Jews and Christians. What does it mean when it says “…and so We may make [the Qur’an] clear for a people who know”?

Q10. Does ayah 108 warn against insulting the deities invoked by the unbelievers for fear that the unbelievers insult Allah in response?

Q11. If Allah actively wills for men to oppose His prophets, is it really fair that he send those people to Hell?

Q12. In ayah 115 it says “None can alter His words”. Is this “can” or “should”?

Q13. Where has Allah “explained in detail…what He has forbidden you”, as described in ayah 119? In the Torah? There’s been no mention of food up until now.

Q14. Why are Muslims allowed to eat forbidden food if they are compelled (ayah 119)? Is this a “polite” compelling or a persecution? 

Q15. Does ayah 136 say that praise of Allah by polytheists is worthless because of their Shirk?

Q16. What polytheistic groups around Mecca would kill their children (ayah 137)? Are they killing them due to poverty?

Q17. What “crops are forbidden” in Islam? 

Q18. Which camels are forbidden? The ones dedicated to idols?

Q19. Please explain ayat 139 and 143. I don’t understand it. Is this describing some polytheistic practice?

Q20. In what way does has Allah “repaid [the Jews] for their transgression”? I initially thought this was a reference to the offering of the fat in the temple, but the grammar is odd. Is it saying that this is the means by which Allah is repaid by the Jews?

Q21. What does it mean to “approach immoralities” (ayah 151)?

Q22. What does it mean in ayah 152 when Allah says that “We do not charge any soul except [with that within] its capacity”? Does this just mean that Allah doesn’t ask for the impossible?

Q23. What is “the covenant of Allah” mentioned in ayah 152?

Q24. Who are the “two groups” mentioned in ayah 156 to whom Scripture was sent down? From the Christian point of view, the New Testament is for all people, but from the Muslim point of view, the Old and New Testaments are both for the Jews.

Q25. Who are the people in ayah 159 who “have divided their religion and become sects”?

Q26. What are “my rites of sacrifice” in ayah 162?

Despite the fact that this was a long chapter, much of the material had previously been covered. There were a lot of statements which prompt questions. Looking over my notes, they do seem a little disjointed, but that’s because the flow through this chapter is also quite erratic.

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