Transliteration:( Wa kazaalika nusarriful Aayaati wa liyaqooloo darasta wa linubaiyinahoo liqawminy ya'lamoon )
229. By this it meant that there are two types of wisdom about the revelation of the QUR'AANic verses:
1. That fortunate people would receive guidance through them.
2. The unfortunate wretches will say from who do you learn the QURAN to teach it to us?
The infidels would therefore say that the Holy Prophet صلى الله عليه وآله وسلم would learn the Holy QURAN from Hazrat Jabeer and Yasser and then recite it to them. It should be remembered in the word LAYAQOOLOO, the letter laam is sequential not to cause a change i.e. this would be the sequence of the revelation of these verses. (Tafseer Khazain, Baidzawi, etc) From this we learn that sometimes the verses of the QURAN become the means of the infidels going astray just as sometimes trees become dry despite the rain.
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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.
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