سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 105

The Cattle · Meccan · Juz 7 · Page 141

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وَكَذَٰلِكَ نُصَرِّفُ ٱلْـَٔايَـٰتِ وَلِيَقُولُوا۟ دَرَسْتَ وَلِنُبَيِّنَهُۥ لِقَوْمٍ يَعْلَمُونَ ﴿105﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Thus We explain variously the Verses so that they (the disbelievers) may say: "You have studied (the Books of the people of the Scripture and brought this Qur’ân from that)" and that We may make the matter clear for the people who have knowledge.

Word by Word — Arabic, Transliteration & Meaning

وَكَذَٰلِكَ wakadhālika And thus
نُصَرِّفُ nuṣarrifu We explain
ٱلْـَٔايَـٰتِ l-āyāti the Signs
وَلِيَقُولُوا۟ waliyaqūlū that they (may) say
دَرَسْتَ darasta You have studied
وَلِنُبَيِّنَهُۥ walinubayyinahu and that We (may) make it clear
لِقَوْمٍۢ liqawmin for a people
يَعْلَمُونَ yaʿlamūna who know

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 105) ➊ {وَ كَذٰلِكَ نُصَرِّفُ الْاٰيٰتِ:} Up to here, the affirmation of Allah’s being the only true deity was established; now the explanation to establish prophethood begins. In this verse, it is stated that We repeat in various ways like this, sometimes giving glad tidings to the believers, sometimes warning the disbelievers, sometimes giving admonition through the stories of previous nations, and sometimes giving commands to do or not do something, so that those who possess intellect and understanding may find guidance through them and so that it may be a proof against the opponents.
➋ {وَ لِيَقُوْلُوْا دَرَسْتَ:} That is, We explain the verses repeatedly in this way so that, on one hand, those who possess intellect and understanding will find guidance through these verses, and on the other hand, the stubborn disbelievers and polytheists who cling to the customs of their forefathers will go astray by saying that this Qur’an which you are reciting before us has not been revealed to you from Allah, but rather you have read and learned it from someone else. Similar statements of the polytheists are mentioned in several other verses, for example, Surah Al-Furqan (4, 5) and Surah Al-Muddathir (18 to 25) (Razi, Qurtubi). The waw of {’’ وَ لِيَقُوْلُوْا دَرَسْتَ ‘‘} points to other wisdoms which have been deliberately omitted, because mentioning all of them would have been very lengthy. After the waw, one wisdom has been mentioned.
➌ {وَ لِنُبَيِّنَهٗ لِقَوْمٍ يَّعْلَمُوْنَ:} The first wisdom of explaining the verses repeatedly is stated that the disbelievers and those who harbor enmity may say that you have learned this Qur’an by reading and writing from someone, so that in this way they may go further astray; here, the second wisdom is stated: “so that it may be clear to and understood by the people of knowledge.” (Razi)

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

15. 1. That is, We explain monotheism and its proofs in such a clear and varied manner that the polytheists begin to say that Muhammad ﷺ has read and learned this from somewhere. As stated in another place: (وَقَالَ الَّذِيْنَ كَفَرُوْٓا اِنْ ھٰذَآ اِلَّآ اِفْكُۨ افْتَرٰىهُ وَاَعَانَهٗ عَلَيْهِ قَوْمٌ اٰخَرُوْنَ ڔ فَقَدْ جَاۗءُوْ ظُلْمًا وَّزُوْرًا ۝ڔ وَقَالُوْٓا اَسَاطِيْرُ الْاَوَّلِيْنَ اكْتَتَبَهَا فَهِيَ تُمْلٰى عَلَيْهِ بُكْرَةً وَّاَصِيْلًا ۝) 25. Al-Furqan: 5-4) The disbelievers said, "This Quran is something he himself has fabricated, and others have helped him with it." By making such a claim, they have resorted to injustice and lies. They also said that these are tales of the ancients, which he has written down.' However, the reality is not as they think or claim; rather, the purpose of this detail is explanation and clarification for people of understanding, so that the argument may be established against them.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

105. Thus We explain Our verses in various ways, so that the deniers may not say, "You have learned this from someone," and so that We may make them clear to those who have knowledge [107].

[107]
In the Quran, such signs of Allah are mentioned in many places, which were revealed at different times, in different environments, and in different styles of expression. Although the realities in them are the same as those that have already been stated. In this way, there are two major benefits of presenting arguments in new and varied ways: one is that those who reflect upon the signs of Allah may receive guidance at any time, and the other is that the flawed understanding of the biased and hostile people becomes fully exposed, who are never willing to accept that this speech is revealed from Allah, but are ready to suggest every unreasonable alternative. And they try to connect such links by which they can prove that this unlettered man has certainly learned such speech from some scholar.
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