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Meccan · Surah 6 of 114

Al-An'aam 6:102

The Cattle · ayah 102 of 165

ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ خَٰلِقُ كُلِّ شَىْءٍۢ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌۭ

Thalikumu Allahu rabbukum lailaha illa huwa khaliqu kulli shay-in faAAbudoohuwahuwa AAala kulli shay-in wakeel

"That is Allāh, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things."

Saheeh International translation

Recitation by Mishary Alafasy
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Other English translations

Abdel Haleem (Oxford)+

"This is God, your Lord, there is no God but Him, the Creator of all things, so worship Him; He is in charge of everything."

Pickthall (classic)+

"Such is Allah, your Lord. There is no Allah save Him, the Creator of all things, so worship Him. And He taketh care of all things."

Yusuf Ali (classic)+

"That is Allah, your Lord! there is no god but He, the Creator of all things: then worship ye Him: and He hath power to dispose of all affairs."

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

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Allah is Your Lord

Allah said,

ذَلِكُـمُ اللَّهُ رَبُّـكُمْ

(Such is Allah, your Lord!) Who created everything and has neither a son nor a wife,

لا إِلَـهَ إِلاَّ هُوَ خَـلِقُ كُلِّ شَىْءٍ فَاعْبُدُوهُ

(None has the right to be worshipped but He, the Creator of all things. So worship Him,) Alone without partners, and attest to His Oneness, affirming that there is no deity worthy of worship except Him. Allah has neither descendants, nor acsendants, wife, equal or rival,

وَهُوَ عَلَى كُلِّ شَىْءٍ وَكِيلٌ

(And He is the Guardian over all things.) meaning, Trustee, Watcher and Disposer of affairs for all things in existence, giving them provisions and protection by day and night. Seeing Allah in the Hereafter Allah said,

لاَّ تُدْرِكُهُ الاٌّبْصَـرُ

(No vision can grasp Him) in this life. The vision will be able to look at Allah in the Hereafter, as affirmed and attested to by the numerous Hadiths from the Prophet through authentic chains of narration in the collections of the Sahihs, Musnad and Sunan collections. As for this life, Masruq narrated that `A'ishah said, "Whoever claims that Muhammad has seen his Lord, will have uttered a lie against Allah, for Allah the Most Honored, says,

لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ

(No vision can grasp Him, but His grasp is over all vision.)" In the Sahih (Muslim) it is recorded that Abu Musa Al-Ash`ari narrated from the Prophet ,

«إِنَّ اللهَ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سَبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»

(Verily, Allah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light -- or Fire -- and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches.) In the previous revealed Books there is this statement, "When Musa requested to see Him, Allah said to Musa: `O Musa! Verily, no living thing sees Me, but it dies and no dried things sees me, but it rolls up.' " Allah said,

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا فَلَمَّآ أَفَاقَ قَالَ سُبْحَـنَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ

(So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers.") 7:143. These Ayat, Hadiths and statements do not negate the fact that Allah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are. The Mother of the Faithful, `A'ishah, used to affirm that Allah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence,

لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ

(No vision can grasp Him, but His grasp is over all vision.) Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificance as He is, for that is not possible for any human, angel or anything created. Allah's statement,

وَهُوَ يُدْرِكُ الاٌّبْصَـرَ

(but His grasp is over all vision.) means, He encompasses all vision and He has full knowledge of them, for He created them all. In another Ayah, Allah said;

أَلاَ يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

(Should not He Who has created know And He is the Most Subtle, Well Acquainted (with all things).) 67:14 It is also possible that `all vision' refers to those who have the vision. As-Suddi said that Allah's statement,

لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ

(No vision can grasp Him, but His grasp is over all vision.) means, "Nothing sees Him (in this life), but He sees all creation." Abu Al-`Aliyah said that Allah's statement,

وَهُوَ اللَّطِيفُ الْخَبِيرُ

(He is the Most Subtle, Well-Acquainted (with all things).) means, "He is the Most Subtle, bringing forth all things, Well-Acquainted with their position and place." Allah knows best. In another Ayah, Allah mentions Luqman's advice to his son,

يبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُنْ فِى صَخْرَةٍ أَوْ فِى السَّمَـوَتِ أَوْ فِى الاٌّرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

(O my son! If it be (anything) equal to the weight of grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Most Subtle, Well Acquainted) 31:16

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Tafsir Saʿdi

English translation, public domain

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Аллах - Единственный Бог, Который заслуживает безупречной покорности и самой совершенной любви. Он - Господь, одаряющий творения всевозможными благами и оберегающий их от различных несчастий. Нет божества, кроме Него, Творца всего сущего. И если вы не сомневаетесь в том, что Он - Единственный Истинный Бог, то поклоняйтесь Ему, искренне служите Ему и стремитесь к Его Лику, ведь именно ради этого были сотворены все творения. Всевышний сказал: «Я сотворил джиннов и людей только для того, чтобы они поклонялись Мне» (51:56). Аллах - Распорядитель всего сущего, поскольку все сущее было сотворено Им и находится в Его власти. Хорошо известно, что состояние дел уполномочивающего лица зависит от того, кто распоряжается его делами, однако Всевышний Аллах распоряжается ими не так, как это делают творения. Когда человеку поручают распоряжаться чужими делами, он становится всего лишь представителем уполномочивающего лица и полностью зависит от него. Однако Всеблагой и Всевышний Создатель уполномочивает Сам Себя, опираясь на Свое совершенное знание, умение принимать правильные решения, милосердие и справедливость, и никто не способен внести поправки в Его решения, потому что Его деяния и решения лишены любых недостатков и изъянов. А примером того, как Всевышний Аллах распоряжается делами творений, является разъяснение Им религиозных положений, оберегание мусульманской религии от искажений и защита правоверных от всего, что может лишить их веры и набожности.

Maʿārif al-Qur'ān

Mufti Shafi Usmani, English

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Commentary

The contents of this verse present a unique concern for thematic order. It will be noticed that three kinds of universes have been mentioned here: The low, the high and the atmosphere - that is, what generates in what we know as the Biosphere. The description was initiated with the mention of that which is on the lower level because it is closer to us. Then, it was split in two parts. One part of the statement covered vegetation which grows on the land, plants and trees and gardens. The other part featured life forms as beasts, human beings and animals. The first part was given precedence because it is more obvious as compared to the other. Then comes the case of that which has been made to come after, the other part. This is different. It has Ruh, soul or spirit. It is deep, depends on progression from the sperm to its various stages and attending conditions, something allied with the comprehension, diagnosis and judgment of physicians - contrary to the case of vegetation which, in its growth, flowering and ripening etc., is observable commonly. Then, mentioned there was the atmosphere and its life support system, the morning and the evening. Then, came the mention of what is higher, the sun, the moon, and the stars. After that, since what is at the lower level is observed more frequently, the subject was repeated and made the concluding statement. But, firstly it was taken up briefly, now it was taken up in detail - yet, in the order of this detail, the order of brevity was reversed by giving precedence to life forms and succession to the mention of vegetation. Perhaps, its basis is that the detailed statement highlights the expression of gratitude for blessings which, in that status, makes the blessed - being the intended recipients - deserving of being given precedence. As for vegetation, the previous order stays as the status of the donees, that is, of seeds and pits, remains preceded. That rain has been mentioned in between is subservient to the mention of vegetation. Incidentally, there might be another element of refinement here - in that rain has different states. In terms of its origin, it comes from the high; and in terms of its destination, it comes down to the low; and in terms of the distance covered, it is part of the atmosphere.

Tafsīr sourced from quran.com's open API. These are classical commentaries; for personal rulings consult a qualified scholar.

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