Transliteration:( Wa kazaalika nusarriful Aayaati wa liyaqooloo darasta wa linubaiyinahoo liqawminy ya'lamoon )
105. And thus We variedly explain the signs that they (the infidels) may say: "You have studied" [229], and that We may make it clear over the people who have knowledge.
This verse reveals that there are two types of responses to the revelation of Qur’anic verses:
The fortunate derive guidance from them.
The unfortunate mockingly say, “From whom do you learn the Qur’an to teach it to us?”
Disbelievers alleged that the Holy Prophet ﷺ acquired knowledge of the Qur’an from Hazrat Jabeer and Hazrat Yasser, then recited it to the people.
It is important to note that in the word LAYAQOOLOO, the laam signifies sequence, not causation. This means the sequence of verse revelation naturally led to such claims, but did not imply any contradiction.
According to classical tafseers like Khazain and Baidzawi, this verse shows that at times, Qur’anic verses become a means of misguidance for those who are not receptive—just as rain, despite nourishing most trees, fails to revive the ones already dry.
The tafsir of Surah Al-Anam verse 105 by Ibn Kathir is unavailable here.
Please refer to Surah Anam ayat 104 which provides the complete commentary from verse 104 through 105.
(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, ayat 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 God, 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.
[336]- Accusing the Prophet (ﷺ) of having learned from the Jews and Christians.
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