SURAH AL-AN AAM (AYA 101 to 110)

SECTION 13

ALLAH the Creator and Knower of everything

ALLAH the Creator of the heavens and the earth. The Divine Unity---Polytheism to be gradually wipedout---Not to abuse false gods lest the infidels might ignorantly abuse ALLAH.

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ {6:101}

[Q6:101] Badee'us samaawaati wal ardi annnaa yakoonu lahoo waladunw wa lam takul lahoo saahibatunw wa khalaqa kulla shai'in 'Aleem. 
[Q6:101] Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort, and He (Himself) created everything, and He is the Knower of all things.

[Q6:101] (Dialah) yang menciptakan langit dan bumi. Bagaimanakah Dia mempunyai anak sedang Dia tidak mempunyai isteri? Dia pula yang menciptakan tiap-tiap sesuatu dan Dialah Yang Maha Mengetahui akan segala-galanya. 

See commentary of al Baqarah 2:163 and 255.

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(6:101) He is the Originator of the heavens and the earth. How can He have a son when He has had no mate? And He has created everything and He has full knowledge of all things.

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ {6:102}

[Q6:102] Zaalikumul laahu Rabbukum laaa ilaaha illaa huwa khaaliqu kulli shai'in fa'budooh; wa huwa 'alaa kulli shai'inw Wakeel. 
[Q6:102] That is ALLAH (SWT), your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things.

[Q6:102] Yang demikian (sifat-sifatNya dan kekuasaanNya) ialah ALLAH (SwT) Tuhan kamu, tiada Tuhan (yang berhak disembah) melainkan Dia, yang menciptakan tiap-tiap sesuatu, maka beribadatlah kamu kepadaNya dan (ingatlah) Dialah yang mentadbirkan segala-galanya.  

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(6:102) Such is Allah, your Lord. There is no god but He - the Creator of all things. Serve Him alone - for it is He Who is the guardian of everything.

لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ {6:103}

[Q6:103] Laa tudrikuhul absaaru wa Huwa yudrikul absaara wa huwal Lateeful Khabeer. 
[Q6:103] Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of subtleties, the Aware.

[Q6:103] Dia tidak dapat dilihat dan diliputi oleh penglihatan mata, sedang Dia dapat melihat (dan mengetahui hakikat) segala penglihatan (mata) dan Dialah Yang Maha Halus (melayan hamba-hambaNya dengan belas kasihan), lagi Maha Mendalam pengetahuanNya. 

ALLAH (SWT) IS NEITHER MATTER NOR SPIRIT. HE IS THE CREATOR OF MATTER AND SPIRIT. HE IS INVISIBLE TO THE EYE AND IMPERCEPTIBLE TO THE SENSES, because human eyes can only see AND human senses can only perceive material phenomena.

HE IS THE INCOMPREHENSIBLE. BY HIS KNOWLEDGE AS WELL AS HIS POWER HE IS ALL-PERVADING.

µ  See notes on al Fatihah under "ALLAH (SWT)" particularly the opinions of Imam Ali ibne Abi Talib, Imam Muhammad bin Ali al Baqir and Imam Jafar bin Muhammad al Sadiq.

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(6:103) No visual perception can encompass Him, even though He encompasses all visual perception. He is the All-Subtle, the All-Aware.

قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ۖ وَمَنْ عَمِيَ فَعَلَيْهَا ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ {6:104}

[Q6:104] Qad jaaa'akum basaaa'iru mir Rabbikum faman absara falinafsihee wa man 'amiya fa'alaihaa; wa maaa ana 'alaikum bihafeez. 
[Q6:104] Indeed there have come to you clear proofs from your Lord; whoever will therefore see, it is for his own soul and whoever will be blind, it shall be against himself and I am not a keeper over you.

[Q6:104] (Katakanlah wahai Muhammad): Sesungguhnya telah datang kepada kamu keterangan-keterangan (dalil-dalil dan bukti) dari Tuhan kamu; oleh itu sesiapa melihat (kebenaran itu serta menerimanya) maka faedahnya terpulang kepada dirinya sendiri dan sesiapa buta (dan enggan menerimanya) maka bahayanya tertimpalah ke atas dirinya sendiri dan tiadalah aku berkewajipan menjaga dan mengawasi kamu. 

THERE IS NO COMPULSION IN RELIGION (al Baqarah 2:156). ISLAM HAS GIVEN COMPLETE FREEDOM OF THOUGHT AND ACTION TO MAN SO THAT HE MAY USE HIS **INTELLECT AND **REASON AND FOLLOW THE RIGHT COURSE, shown by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt.

Ë  If he wanders in the wilderness of *ignorance and *superstition he shall surely come to a sad end.

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(6:104) The lights of clear perception have now come to you from your Lord. Then, he who chooses to see clearly, does so for his own good; and he who chooses to remain blind, does so to his own harm. I am not your keeper. *69

*69. Even though this statement is from God, it is expressed through the mouth of the Prophet (peace be on him). We observe that in the Qur'an the speaker frequently changes - sometimes it is God Who is speaking, sometimes it is the angel who carries the revelation, and sometimes a group of angels; on some occasions it is the Prophet (peace be on him) who is speaking, while on others it is the men of faith. Likewise, those addressed by the Qur'an also change - sometimes it is the Prophet (peace be' on him); sometimes it is the men of faith; sometimes it is the People of the Book; sometimes it is the unbelievers and the polytheists; sometimes it is the Quraysh; sometimes it is the Arabs; and sometimes, mankind as a whole. Regardless of these changes, however, the content of the message always remains the same - it consists of God's guidance to mankind.
The statement 'I am not your keeper' signifies that the task of the Prophet is confined to carrying the light of true guidance to others, it is then up to them either to use it to perceive Reality for themselves or to keep their eyes closed. The Prophet (peace he on him) is not asked to compel those who deliberately kept their eyes shut to open them, forcing them to see what they did not wish to see. 

وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ {6:105}

[Q6:105] Wa kazaalika nusarriful Aayaati wa liyaqooloo darasta wa linubaiyinahoo liqawminy ya'lamoon. 

[Q6:105] And thus do We repeat the communications and that they may say: You have read; and that We may make it clear to a people who know.
[Q6:105] Dan demikianlah Kami menerangkan ayat-ayat keterangan Kami satu persatu (dengan berbagai cara, untuk menimbulkan keingkaran mereka) dan supaya mereka (yang ingkar itu menuduhmu dengan) berkata: Engkau telah mempelajarinya (dari orang-orang lain) dan supaya kami menerangkan (Al-Quran) itu kepada orang-orang yang (mahu) mengetahui. 

For nusarriful ayati see commentary of al Baqarah 2:7 with reference to verse 46 of this surah.

THE QUR’AN EXPLAINS THINGS BY DISPLAYING SIGNS THROUGH [1] SYMBOLS, [2] PARABLES, [3] NARRATIVES, and [4] APPEALS TO REASON.

Ì  Those who are in search of knowledge and have thus acquired some knowledge of spiritual things are greatly helped to understand more clearly the things of which they had only one-sided knowledge.

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(6:105) Thus do We make Our signs clear in diverse ways that they might say: 'You have learned this (from somebody)'; and 'We do this in order that We make the Truth clear to the people of knowledge.' *70

*70. The same has been said earlier, viz. that genuine seekers after the Truth arrive at it even when it is couched in parables about such apparently trivial things as flies and gnats (see surah al-Baqarah 2:24). As for those who have been seized by a biased negativism, they are prone to ask, sarcastically: What have these trivial things to do with the Book of God? The same idea is expressed here in a slightly different form. The import of the statement is that the Book of God has become a touchstone, which helps mark off the true from the false. These include the sort of people who, once they have ceme to know the teachings of the Book of Ged, try in earnest to reflect on its substance and seek to benefit from the wisdom and admonition it contains. Another group reacts quite differently. When they hear or read the Book, their minds are not attracted by the substance of its message. Rather, their curiosity is aroused and they begin probing as to where this Prophet, who had no formal education, derived the teachings which the Book contains. And since a negative prejudice has already seized their hearts, they find it reasonable to conceive of any possibility except the possibility that the Qur'An is a revelation from God. Such people proclaim their opinion with such strong conviction that one might feel inclined to believe that they had indeed discovered the real 'source' of the Book by means of scientific investigation. 

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ {6:106}

[Q6:106] ittabi' maaa oohiya ilaika mir Rabbika laaa ilaaha illaa Huwa wa a'rid 'anil mushrikeen. 
[Q6:106] Follow what is revealed to you from your Lord; there is no god but He; and withdraw from the polytheists.

[Q6:106] Ikutlah apa yang telah diwahyukan kepadamu dari Tuhanmu, tiada Tuhan (yang berhak disembah) melainkan Dia dan berpalinglah dari orang-orang musyrik. 

MANKIND HAS BEEN ASKED TO FOLLOW THE COMMANDMENTS OF THE QUR’AN REVEALED TO THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

"THERE IS NO ALLAH (SWT) SAVE HE" IS THE SUM TOTAL OF THE DIVINE MESSAGE ON WHICH THE WHOLE STRUCTURE OF THE RELIGION OF ALLAH (SWT) IS BUILT AND PRESERVED. THE POLYTHEISTS ARE THE OUTCASTS.

Some commentators say that through this verse ALLAH (SWT) commanded the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to leave Makka and migrate to Madina.

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(6:106) (O Muhammad!) Follow the revelation which has come to you from your Lord, other than Whom there is no god, and turn away from those who associate others with Allah in His divinity.

وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا ۗ وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ {6:107}

[Q6:107] Wa law shaaa'al laahu maaa ashrakoo; wa maa ja'alnaaka 'alaihim hafeezanw wa maaa anta 'alaihim biwakeel. 

[Q6:107] And if ALLAH (SWT) had pleased, they would not have set up others (with Him) and We have not appointed you a keeper over them, and you are not placed in charge of them.
[Q6:107] Dan kalau ALLAH (SwT) menghendaki, nescaya mereka tidak mempersekutukanNya dan Kami tidak menjadikan engkau (wahai Muhammad) penjaga dan pengawal mereka dan engkau pula bukanlah wakil yang menguruskan hal-hal mereka (kerana semuanya itu terserah kepada ALLAH (SwT) semata-mata). 

ALLAH (SWT)'S PLAN IS TO LET MAN USE HIS **WILL and **REASON [*] TO FIND OUT THE TRUTH, [*] FOLLOW IT, and [*] PRESERVE IT.

ALLAH (SWT) CAN DESTROY EVIL, BUT HE HAS GIVEN COMPLETE FREEDOM TO MAN TO DISTINGUISH BETWEEN RIGHT AND WRONG.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was sent only [*] TO PREACH, [*] TO GUIDE and [*] SHOW THE RIGHT PATH.

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(6:107) Had Allah so willed they would not have associated others with Him in His divinity; and We have not appointed you a watcher over them, and you are not their guardian. *71

*71. It is emphasized that the Prophet (peace be on him) is only required to preach the Truth and try to call people to embrace it. His responsibility ends at that for he is, after all, not their warden. His task is to present this guidance and spare no effort in elucidating the Truth. Anyone who still rejects it does so on his own responsibility. It is not part of the Prophet's task to compel anybody to follow the Truth, and he will not be held accountable for not having been able to bring an individual out of the fold of falsehood. Hence he should not overstrain his mind by his desire to make the blind see, or compel those bent on keeping their eyes shut, to observe. For, had it been an objective of God's universal plan not to allow anyone to remain devoted to falsehood, He need not have sent Prophets for that purpose. Could He not have turned all human beings, instantly, into devotees of the Truth by His mere will? Quite obviously God did not intend to do so. The entire basis of the Divine plan is that men should have free-will and be allowed to choose between the Truth and falsehood; that the Truth should be explained to them in order that they be tested with regard to their choice between truth and falsehood. The right attitude, therefore, is for them to follow the Straight Way which has been illuminated by the light bequeathed to them and to keep on calling others towards it. They should naturally value very highly all those who respond to the message of the Truth. Such persons should not be forsaken or neglected, however humble their station in the world. As for those who wilfully reject the message of God, one need not pursue them too far. They should rather be left alone to proceed towards their doom since they themselves wish so, and are insistent on doing so. 

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ {6:108}

[Q6:108] Wa laa tasubbul lazeena yad'oona min doonil laahi fa yasubbul laaha 'adwam bighairi 'ilm; kazaalika zaiyannaa likulli ummatin 'amalahum summa ilaa Rabbihim marji'uhum fa yunabbi'uhum bimaa kaanoo ya'maloon. 
[Q6:108] And do not abuse those whom they call upon besides ALLAH (SWT), lest exceeding the limits they should abuse ALLAH (SWT) out of ignorance. Thus have We made fair seeming to every people their deeds; then to their Lord shall be their return, so He will inform them of what they did.

[Q6:108] Dan janganlah kamu cerca benda-benda yang mereka sembah yang lain dari ALLAH (SwT), kerana mereka kelak, akan mencerca ALLAH (SwT) secara melampaui batas dengan ketiadaan pengetahuan. Demikianlah Kami memperelokkan pada pandangan tiap-tiap umat akan amal perbuatan mereka, kemudian kepada Tuhan merekalah tempat kembali mereka, lalu Dia menerangkan kepada mereka apa yang mereka telah lakukan.

In the early years of preaching some of the believers, while arguing with the infidels, did not use discreteness and the skill of spiritual teachers like the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, AND in the heat of disputation resorted to harsh language. THIS VERSE WAS REVEALED when the idolaters of Makka went to Abu Talib and sought his mediation to stop the show of disrespect to their idols.

ISLAM COMBATS AGAINST WHAT IS WRONG AND UNPARDONABLE (Luqman 31 13 and Nisa 4:116) THROUGH SPIRITUAL LIGHT SO AS TO DISPEL DARKNESS AND SHOW THE RIGHT PATH.

Although idolatry has been condemned, YET vilification of the weakness of the opponents has been discouraged in order that the infidels may not, as a reaction, persist in their self-obsession, and obstinately refuse to see the light of guidance.

ä  [1]KIND WORDS and [2]SHOW OF COMPASSION HAS BROUGHT MANY AN ADVERSARY TO THE FOLD OF ISLAM. MOREOVER ALLAH (SWT) does not want that through the uncivilised behaviour of the believers His most glorious name is drawn into mud-slinging.

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(6:108) Do not revile those whom they invoke other than Allah, because they will revile Allah in ignorance out of spite.  *72 For We have indeed made the deeds of every people seem fair to them. *73 Then, their return is to their Lord and He will inform them of what they have done.

*72. The Prophet (peace be on him) and his followers are admonished not to allow their proselytizing zeal to dominate them so that their polemics and controversial religious discussions either lead them to be offensive to the beliefs of non-Muslims or to abuse their religious leaders and deities. Far from bringing people closer to the Truth, such an attitude is likely to alienate them from it further. 
*73. Here we should bear in mind, as we have pointed out earlier, that God declares those things which take place as a result of the operation of the laws of nature to be His own acts, for it is He Who has rnade those laws. Whatever results from the operation of those laws, therefore, results from His command. Whenever God states that a certain act was His, the same might be described by humans as occurring in the natural course of things.

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَتْهُمْ آيَةٌ لَيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ {6:109}

[Q6:109] Wa aqsamoo billaahi jahda aimaanihim la'in jaaa'at hum Aayatul la yu'minunna bihaa; qul innamal Aayaatu 'indal laahi wa maa yush'irukum annahaaa izaa jaaa'at laa yu'minoon. 

[Q6:109] And they swear by ALLAH (SWT) with the strongest of their oaths, that if a sign came to them they would most certainly believe in it. Say: Signs are only with ALLAH (SWT); and what should make you know that when it comes they will not believe?
[Q6:109] Dan mereka pula bersumpah dengan nama ALLAH (SwT), dengan menegaskan sumpah mereka bersungguh-sungguh, bahawa sesungguhnya jika datang kepada mereka sesuatu mukjizat (sebagaimana yang mereka minta itu), tentulah mereka akan beriman kepadanya. Katakanlah (wahai Muhammad): Bahawa soal mendatangkan mukjizat-mukjizat itu hanyalah ALLAH (SwT) yang menentukannya dan kamu tidak menyedari (wahai orang-orang Islam), bahawa apabila mukjizat-mukjizat (yang mereka minta) itu datang, mereka juga tidak akan beriman. 

Some of the disbelievers assured the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that if he could, like Musa and Isa, display a miracle they would believe in ALLAH (SWT) and him. AS SOME OF THE MUSLIMS IMAGINED THAT THE INFIDELS MIGHT YET BE WON OVER IF A MIRACLE OF THEIR CHOICE DID REALLY OCCUR, IT WAS MADE PLAIN TO THEM THAT NO MIRACLE WOULD BRING THEM TO THE RIGHT PATH.

Please refer to the commentary of al Baqarah 2:118, according to which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt had the authority, given by ALLAH (SWT), to work miracles BUT AS ISLAM IS A RELIGION BASED **UPON REASON, **INTELLIGENCE and **KNOWLEDGE OF THE LAWS OF CREATION, miracles displayed in the days of ignorance of earlier prophets had been discontinued.

v  Imam Ali mentions in Nahj al Balagha THAT ONCE some infidels assured the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that if he commanded a tree to come to him they would believe in him and his ALLAH (SWT). The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did as they wished. THEY asked him to order the tree to go back to its original place. He again did as they desired. THEN they asked him to divide the tree in two equal portions and bring one portion only to him and then send it back to join the stationary portion. He again did exactly what they wanted. The infidels said: "You are a sorcerer."

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(6:109) They swear by Allah with their most solemn oaths that if a sign *74 comes to them, they will certainly believe in it. Say: 'Signs are in Allah's power alone. *75 What will make you realize that even if those signs were to come, they would still not believe? *76

*74. 'Sign' in this context signifies a tangible miracle which is so impressive that it leaves people with no alternative but to believe in the veracity of the Prophet (peace be on him) and the truth of his claim to have been appointed by God. 
*75. The Prophet (peace be on him) denies his ability to perform miracles.** That power lies with God alone. If God wants a miracle to take place, He has the power; if He does not want miracles to take place, none will. **And so indeed does every Prophet of God - Ed. 
*76. These words are addressed to the Muslims. Driven by the restless yearning to see people embrace Islam - a yearning which they sometimes expressed in words - they wished some miracle to happen which might lead their erring brethren to the true faith. In response to this wish and longing they are told that their embracing the true faith does not depend upon their observing any miraculous sign. 

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ {6:110}

[Q6:110] Wa nuqallibu af'idatahum wa absaarahum kamaa lam yu'minoo biheee awwala marratinw wa wa nazaruhum fee tughyaanihim ya'mahoon.
[Q6:110] And We will turn their hearts and their sights, even as they did not believe in it the first time, and We will leave them in their inordinacy, blindly wandering on.

[Q6:110] Dan kami palingkan hati mereka dan pemandangan mereka sebagaimana mereka telah tidak (mahu) beriman kepada (ayat-ayat Kami ketika datang kepada mereka) pada awal mulanya dan Kami biarkan mereka meraba-raba di dalam kesesatannya dengan bingung. 

WHERE THERE IS OBSTINATE HOSTILE ATTITUDE TO RIDICULE THE TRUTH, the result will be that such [1] a sinner's heart will be hardened AND [2] his eyes will be sealed, so that he rushes towards evil and wickedness. There is no hope or refuge for him.

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(6:110) We are turning their hearts and eyes away from the Truth even as they did not believe in the first instance *77 - and We leave them in their insurgence to stumble blindly.

*77. This shows that they still suffer from the same mentality which had made them reject the call of the Prophet (peace be on him) at the outset. Their outlook has undergone no change. The same mental confusion, the same opacity of vision which had kept them from developing sound understanding and.a correct perspective still warps their understanding and clouds their vision.