Surah Al-An"aam 6:47 - Tafsir & Translation

Al-An'am 6:47, stating 'Qul araaytakum in atakum azabu allahi baghtatan aw jahratan hal yuhlaku illa al-qawmu azzalimoon' (Say: Have you seen if the punishment of Allah comes to you suddenly or openly, will any be destroyed except the wrongdoing people?), presents another powerful challenge that demonstrates the precision and justice of divine punishment according to authentic Islamic scholarship. This verse follows the previous intellectual argument about divine control over human faculties, now introducing a hypothetical scenario about divine punishment to further establish Allah's perfect justice and the futility of opposing divine will. The opening command 'Qul araaytakum' (Say: Have you seen/considered) again employs the rhetorical questioning technique that forces contemplation about divine justice and its selective nature. The phrase 'in atakum azabu allahi' (if the punishment of Allah comes to you) introduces the concept of divine retribution as an inevitable reality that no power can prevent when Allah decrees it. Classical tafsir explains that 'azab Allah' (punishment of Allah) encompasses all forms of divine retribution - whether natural disasters, military defeats, economic collapse, social upheaval, or spiritual consequences that befall communities that persistently reject divine guidance. The specification 'baghtatan aw jahratan' (suddenly or openly) covers all possible modes of divine punishment delivery, indicating that the timing and manner of punishment do not affect its precision or justice. Ibn Kathir notes that 'baghtatan' (suddenly) refers to unexpected punishment that strikes while people are unaware, unprepared, and going about their normal lives, while 'jahratan' (openly) refers to punishment that comes with clear warning, public knowledge, and obvious divine signs preceding it. The rhetorical question 'hal yuhlaku illa al-qawmu azzalimoon' (will any be destroyed except the wrongdoing people?) establishes the fundamental principle of divine justice - that punishment is selective and precise, targeting only those who deserve it while protecting the innocent and righteous. The term 'azzalimoon' (the wrongdoers) specifically refers to those who commit injustice against themselves and others, particularly through shirk (associating partners with Allah), oppression, rejection of divine guidance, and persistent disobedience despite receiving clear warnings. This verse teaches that divine punishment operates with perfect discrimination - unlike human justice systems that may accidentally harm the innocent, Allah's justice targets only the guilty while ensuring the safety of believers who maintain faith and righteousness. The challenge demonstrates that whether punishment comes suddenly without warning or openly with clear signs, its precision remains absolute, destroying only those who have chosen the path of wrongdoing while leaving the righteous unharmed. This selective nature of divine punishment serves as both a warning to the disobedient and a comfort to believers, establishing that divine justice is not random destruction but precise targeting based on individual and collective spiritual condition. The verse also implies that complaints about divine punishment timing or method are irrelevant - what matters is the justice of targeting only those who deserve retribution while protecting those who deserve protection, demonstrating Allah's perfect knowledge and absolute fairness in all His judgments.