وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍۢ مِّن شَىْءٍۢ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًۭا وَهُدًۭى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًۭا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
And they did not appraise Allah with true appraisal when they said, "Allah did not reveal to a human being anything." Say, "Who revealed the Scripture that Moses brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not - neither you nor your fathers." Say, "Allah [revealed it]." Then leave them in their [empty] discourse, amusing themselves.
Introduction
This is āyah 91 of Sūrat Al-An'aam (The Cattle), the 55th sūrah in the traditional order of revelation. It was revealed in the Meccan period and sits within Juzʾ 7. Meccan verses tend to address faith, the oneness of God, and the hereafter.
This introduction is a starting point — the community and Bilal will enrich it over time.
Revelation & occasion
- Period
- Meccan
- Order revealed
- 55 of 114
- Surah
- Al-An'aam (6)
They measured not God with the rightful due of His measure.... Say “God,” then leave them to play in their plunging. In other words, they did not recognize Him with the rightful due of His recognition, they did not describe Him with the rightful due of His description, and they did not venerate Him with the right- ful due of His veneration. No one has recognized Him as is worthy of Him. No one has known Him as is worthy of Him. They encompass nothing of His knowledge [2:255]. You have been given no knowledge save a little [17:85]. Majestic is the Unity, so how can there be finding? Holy is the Self-Sufficient, so how can there be arrival? He is known, but encompassing Him in knowledge is absurd; He is seen, but perceiving His attribute is impossible; He is recognized, but having an overview of His descrip- tion is not correct. He took away His attribute and measure so that no one exalted would reach His exaltation, no understanding would perceive His extent, no knower would know His measure. What familiarity has water and dust with Him who always was and always will be? What affinity has eternity with new arrival? How can the subsistent Real join with the trace of what undergoes annihilation? How can the worthy link up with the unworthy? How can the prisoner of variegation reach the guise of stability? If others were of any use in His gentle presence, the passionate for His beauty would have a hope for union. It would be possible to search, were there a way to seek; He would be known in the end, were there a way to ask. Say “God,” then leave them. This is an eloquent allusion to the reality of solitariness, the center point of togetherness, making the aspiration one-pointed, recognizing the Real as one, and turning away from others toward Him. Say “God,” then leave them: Keep the heart turned toward Him and leave aside the others. What does someone seized by His love have to do with others? In this work, this world and the next are like a wall, and, for the recognizer, talking about the two is noth- ing but defect and shame. Shiblī said to one of his companions, “Stick to God, leave everything else, and be with Him. And say, “God,' then leave them to play in their plunging.”
Tafsir
Hafiz Ibn Kathir
Chains of transmission
Oral — isnād
- ~610–632 CERevelation & memorisation
Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.
- 1st century AHMutawātir transmissionawaiting curation
Carried by mass-transmission through the generations of qurrāʾ.
- TodayLiving chainsawaiting curation
Continuous ijāzah chains link reciters today back to the Prophet ﷺ.
Verified isnād chains for this āyah will be added by curators.
Written — the manuscript record
- ~650 CEʿUthmānic codicesawaiting curation
The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).
- 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation
Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.
- Modern printModern printawaiting curation
The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.
A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.
And now — what do you think?
The text, its history and the classical commentary are laid out above. Share your own understanding, ask a question, or reason with others.
Community resources
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