Transliteration:( Qul falillaahil hujjatul baalighatu falaw shaaa'a lahadaakum ajma'een )
“Say, ‘Then Allah’s argument is conclusive [344]. If He had willed, He would have guided all of you [345].’”
The knowledge brought by the Prophets is certain and undeniable, and cannot be refuted by doubts, assumptions, or speculative reasoning. Rejecting prophetic truth due to conjecture is disbelief, because divine proof is always conclusive and binding.
The term guidance here refers not to showing the path—which has been granted to all—but to the divine help to accept and act upon the truth. If Allah had willed, all would have been guided in practice, but He tests through free will.
The tafsir of Surah Al-Anam verse 149 by Ibn Kathir is unavailable here.
Please refer to Surah Anam ayat 148 which provides the complete commentary from verse 148 through 150.
(6:149) ‘Then say to them: ‘(As against your argument) Allah’s is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.[125]
125. This provides a complete refutation of their apology. In order to appreciate it fully, careful analysis is required. In the first place they are told that citing God’s will to justify one’s errors and misdeeds, and making it a pretext for refusing to accept true guidance was the practice of the evil-doers before them. But they should remember that this had led to their ruin and they themselves were witnesses to the evil consequences of deviation from the Truth.
Furthermore, it is being clarified that the plea of the unbelievers that the only reason for their error was that God had not willed that they be guided to the Truth, is based on fancy and conjecture rather than on sound knowledge. They refer to God’s will without understanding the relationship between God’s will and man’s action. They entertain the misconception that if a man commits theft under the will of God, that does not mean that he will not be reckoned a criminal. For the fact is that whichever path a man chooses, be it that of gratitude or ungratitude to God of guidance or error, obedience or disobedience, God will open that path for him, and thereafter God will permit and enable him within the framework of His universal scheme, and to the extent that He deems fit – to do whatever he chooses to do whether it is right or wrong.
If their forefathers had been enabled by God’s will to associate others with Him in His divinity and prohibit clean things, that did not mean that they were not answerable for their misdeeds. On the contrary, everyone will be held responsible for choosing false ways, for having a false intent, and for having striven for false ends.
The crucial point is succinctly made at the end in the words: ‘Then say to- them, (As against your argument) Allah’s is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.’ The argument which they put forward, viz. ‘If Allah had willed, neither we nor our forefathers could have associated others with Allah in His divinity’, does not embody the whole truth. The whole truth is that ‘had He willed, He would have guided you all to the Truth’. In other words, they were not prepared to take the Straight Way of their own choice and volition. As it was not God’s intent to create them with inherent right guidance like the angels, they would be allowed to persist in the error they had chosen for themselves.
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