Al-Anaam · Juz 7 · Qur'an Tafseer

Tafseer Surah al-Anaam Ayaat 100 – 105

Refuting Shirk

In the previous ayaat, Allah subhanahu wa ta`ala introduced Himself that is He is the One Who brings the living out of dead, and dead out of the living. He is the One Who created the day and night, the sun and the moon, and the stars for people to take benefit from, and so one. In the present ayaat, Allah subhanahu wa ta`ala puts forth this question that if He is the One Who alone created everything then should you associate partners with Him?

Allah subhanahu wa ta`ala says,


Ayah 100 – Rebuking the Idolaters

Ayah 100 refutes the idolaters who worshipped others besides Allah subhanahu wa ta`ala and associated the Jinns with Him in worship. One might ask how did the idolaters worship the Jinns? Here, we should remember that just like there are good people and bad people similarly there are good Jinns and bad Jinns. Some are obedient to Allah while some are disobedient to Him. The mushrikeen of Makkah worshipped the idols by obeying the Jinns who commanded them to do so. When people went out on night journeys they would call out to the Jinns for protection. Calling out to someone for help other than Allah is Shirk.

In Surah Saba Ayah 41, Allah subhanahu wa ta`ala mentions that on the Day of Resurrection, the angels will proclaim, “Rather, they used to worship the jinn; most of them were believers in them.” Earlier in Surah an-Nisa Ayah 117 we learnt, “They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Shaytan.” This is why Allah subhanahu wa ta`ala said here [in Ayah 100], وَخَلَقَهُمْ “…while He has created them…” Allah subhanahu wa ta`ala is the One Who created the Jinns, then how is it possible that they be worshipped? How can the creation be equal to the Creator? Jinns are a creation of Allah, should one worship the creation or the Creator? How can another deity be worshipped along with Him while He created everything?

The word, Kharaqu [خَرَقُواْ], means “falsely attributed, invented, claimed and lied”. Allah subhanahu wa ta`ala then mentions the misguidance of those who were led astray and claimed a son or offspring for Him, as the Jews did with `Uzayr, the Christians with `Eesa and the Arab pagans with the angels whom they claimed were Allah’s daughters. Allah subhanahu wa ta`ala is far holier than what the unjust, polytheist people associated with Him.

Ayah 101 – Meaning of Badi’

In Ayah 101, Allah subhanahu wa ta`ala says that He is the Badi’ [بَدِيعُ] of the heavens and the earth, meaning He originated, created, invented and brought them into existence without precedence. The word Bid`ah used for innovation also comes from the same word because it is something that did not have a precedence. Until Allah subhanahu wa ta`ala created the heavens and the earth there was nothing like them from before. He is their innovator.

If Allah alone is the Badi’, “How could He have a son when He does not have a companion and He created all things?” A child is the offspring of two compatible spouses. When Allah subhanahu wa ta`ala does not have a spouse from where can the offspring come? Everything besides Allah is the creation, and if Allah subhanahu wa ta`ala is the Creator of everything then how can his child or spouse be a creation? How can He have a wife from His creation who is suitable for His majesty, when there is none like Him? How can He have a child? How can His creation equal Him in status? Allah does not have an equal, none of His creatures are similar to Him, for He alone created the entire creation.

In Surah Mariyam Ayaat 88 and 89, Allah subhanahu wa ta`ala says, “And they say, ‘The Most Merciful has taken [for Himself] a son.’ You have done an atrocious thing.”

Allah subhanahu wa ta`ala has created everything. He is Glorified above having a son. Allah is All-Knower of all things. Those who are worshipped besides Allah are not aware of everything.

Ayah 102 – Allah is Your Lord

Allah is the Creator of everything while the Jinns are not the khaliq. They are makhlooq –  a creation of Allah subhanahu wa ta`ala. Therefore worship only Him, attest to His Oneness and affirm that there is no deity worthy of worship except Him because He created everything. He is the Trustee, Watcher and Disposer of affairs for all things in existence, giving them provisions and protection by day and night.

Ayah 103 – Vision Perceives Him Not

In Ayah 103, Allah subhanahu wa ta`ala says, “Vision perceives Him not…” [لاَّ تُدْرِكُهُ الاٌّبْصَـرُ]. The words used in the ayah are tud’riku [تُدْرِكُهُ] and absar [ابْصَـر]. The word tud’riku is from the word idraak which means “to comprehend or encompass”. The word absar is the plural of the word basar [بْصَـر] which means “vision, sight or ability to see”. Mentioned here are particular attributes of Allah subhanahu wa ta`ala: 1. He is unperceivable, 2. Allah is All-Perceiving. Meaning no vision can grasp Allah subhanahu wa ta`ala in this life but Allah subhanahu wa ta`ala watches His entire creation fully, and His “seeing” encompasses all of them. This can be best understood from the incident of Prophet Musa `alayhi salaam.

Allah subhanahu wa ta`ala narrates in Surah Al-‘A`raf Ayah 143, “And when Musa arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me [Yourself] that I may look at You.’ [Allah] said, ‘You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain, He rendered it level, and Musa fell unconscious. And when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers.’”

It is the belief of the Muslims that Allah subhanahu wa ta`ala cannot be seen in this life but on the Day of Resurrection, Allah subhanahu wa ta`ala will reveal Himself to His believing servants. It has been mentioned in Surah Qiyamah Ayaat 22 and 23, “[Some] faces, that Day, will be radiant, Looking at their Lord.”

Allah subhanahu wa ta`ala is the Most Subtle, bringing forth all things, Well-Acquainted with their position and place. In Surah al-Mulk Ayah 14, He says, “Does He who created not know, while He is the Subtle, the Acquainted?”

Ayah 104 – The Virtue of Baseera

Basa’ir [بَصَآئِر] is the plural of baseera which means “to have insight, perception or enlightenment”. It is the power through which one can acquire the knowledge of things which do not fall within the range of perception through the senses. That is, a person doesn’t just look at a thing but also understands its purpose.

Basa’ir here refers to the proofs and evidences in the Qur’an and the Message of Allah’s Messenger sallAllahu `alayhi wa sallam. Allah subhanahu wa ta`ala says whoever sees and understands the reality will take benefit from it. What is the reality being mentioned here? Allah subhanahu wa ta`ala has mentioned several things in the previous ayaat such as He is the Khaliq of the day and night, the sun and the moon, the stars and vegetations. Now whoever acknowledges this will refrain from Shirk and submit to Allah subhanahu wa ta`ala alone.

Something similar was also said in Ayah 108 of Surah Yunus, “…O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it…”

And whoever turns a blind eye and says, “what’s the purpose of all this,” such a person will only harm himself. Allah subhanahu wa ta`ala then ends this ayah by commanding the Prophet sallAllahu `alayhi wa sallam to say that he is neither responsible nor a watcher over them. Rather he is only a Messenger conveying the Message.

Ayah 105 – Allah Diversifies His Ayaat

In Ayah 105, Allah subhanahu wa ta`ala says that this is how He explains His Ayaat and makes them plain and clear to suffice the ignorance of the ignorant. From here it can be inferred that all aids to guidance in the form of miracles, signs, proofs, and the matchless Qur’an itself were all solid means to help see truth. Then, there was the spectacle of a total Ummiyy expressing with inimitable eloquence volumes of knowledge and reality through his blessed speech which had left the wise wondering. All of this was a mean to help people know and see the truth as it was. This ayah was a response to the idolaters and unbelievers who denied the Messenger sallAllahu `alayhi wa sallam and accused him of being tutored from somewhere.

Allah subhanahu wa ta`ala ends this ayah by saying that this is how He explains the matter to a people who know truth, and thus follow it, and know falsehood, and thus avoid it. Allah’s wisdom is perfect, He allows the unbelievers to stray, and He guides the people who have knowledge.

There are many ayaat that testify that Allah subhanahu wa ta`ala sent down the Qur’an as guidance to those who fear Him and that He guides or misguides whom He wills by the Qur’an.


– In the Qur’an and in the universe, Allah subhanahu wa ta`ala has placed many signs for people to recognize their Creator. The one who wants to take benefit will benefit and the one who turns a blind eye will only harm himself.

– We should make du’a for baseera and not just basara. We should not be materialistic and desire stuff but also ask for insight for understanding the reality of things. Don’t just look at something say, “O wow” and move on. Reflect on it as well.

– If a person does something good it’s for his own benefit.

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