سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 103
لَّا تُدْرِكُهُ ٱلْأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَـٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ ﴿103﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.
Word by Word — Arabic, Transliteration & Meaning
لَّا
lā
Not (can)
تُدْرِكُهُ
tud'rikuhu
grasp Him
ٱلْأَبْصَـٰرُ
l-abṣāru
the visions
وَهُوَ
wahuwa
but He
يُدْرِكُ
yud'riku
(can) grasp
ٱلْأَبْصَـٰرَ ۖ
l-abṣāra
(all) the vision
وَهُوَ
wahuwa
and He (is)
ٱللَّطِيفُ
l-laṭīfu
the All-Subtle
ٱلْخَبِيرُ
l-khabīru
the All-Aware
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.
The meaning of {لَا تُدْرِكُهُ الْاَبْصَارُ … : ’’ اَدْرَكَ يُدْرِكُ ‘‘} is to attain something, therefore it can also mean to see, and to attain the reality of something. If the meaning of idrak is to see with the eyes, then regarding this, Umm al-Mu’minin Aisha (may Allah be pleased with her) says: “Whoever tells you that Muhammad (peace be upon him) saw his Lord, then he has certainly lied.” Then she recited this verse: «لَا تُدْرِكُهُ الْاَبْصَارُ وَ هُوَ يُدْرِكُ الْاَبْصَارَ …» Then she said: “But he saw Jibreel (peace be upon him) in his true form twice.” [ بخاری، التفسیر، سورۃ والنجم : ۴۸۵۵ ] Abdullah ibn Mas’ud (may Allah be pleased with him) also said (regarding the verses mentioned in Surah Najm) «فَكَانَ قَابَ قَوْسَيْنِ اَوْ اَدْنٰى (9) فَاَوْحٰۤى اِلٰى عَبْدِهٖ مَاۤ اَوْحٰى » that the meaning is that the Prophet (peace be upon him) saw Jibreel (peace be upon him) with his six hundred wings. [ بخاری، التفسیر، باب : {فکان قاب قوسین أو أدنی} : ۴۸۵۶ ]
It is not established from any of the Companions (may Allah be pleased with them) that the Prophet (peace be upon him) saw the Lord Almighty in this world. This appears to be the authentic view; only Ibn Abbas (may Allah be pleased with them both) holds the opinion of seeing, but he sometimes also said that the Prophet (peace be upon him) saw Allah Almighty twice with the eye of his heart. Further details will come in Surah Najm. All this discussion is about not being able to see in this world, but from several verses of the Qur’an and authentic ahadith, it is established that on the Day of Resurrection, besides the Prophets, the believers will also see Allah Almighty, and they will see Allah Almighty from their own places without any hardship, just as there is no difficulty in seeing the moon, and this will be the greatest blessing of Paradise. Thus, Allah Almighty said: «وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ(22) اِلٰى رَبِّهَا نَاظِرَةٌ» [ القیامۃ : 23،22] “Many faces that Day will be radiant, looking towards their Lord.” But if the meaning of idrak is to attain the reality, then even on the Day of Resurrection, this will not be possible for any angel or Messenger, because how can a limited creation attain the reality of the Unlimited? Then, according to the verse under commentary, neither in this world nor in the Hereafter can eyes attain the reality of Allah Almighty.
It is not established from any of the Companions (may Allah be pleased with them) that the Prophet (peace be upon him) saw the Lord Almighty in this world. This appears to be the authentic view; only Ibn Abbas (may Allah be pleased with them both) holds the opinion of seeing, but he sometimes also said that the Prophet (peace be upon him) saw Allah Almighty twice with the eye of his heart. Further details will come in Surah Najm. All this discussion is about not being able to see in this world, but from several verses of the Qur’an and authentic ahadith, it is established that on the Day of Resurrection, besides the Prophets, the believers will also see Allah Almighty, and they will see Allah Almighty from their own places without any hardship, just as there is no difficulty in seeing the moon, and this will be the greatest blessing of Paradise. Thus, Allah Almighty said: «وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ(22) اِلٰى رَبِّهَا نَاظِرَةٌ» [ القیامۃ : 23،22] “Many faces that Day will be radiant, looking towards their Lord.” But if the meaning of idrak is to attain the reality, then even on the Day of Resurrection, this will not be possible for any angel or Messenger, because how can a limited creation attain the reality of the Unlimited? Then, according to the verse under commentary, neither in this world nor in the Hereafter can eyes attain the reality of Allah Almighty.
