Transliteration:( Wa in kaana kabura 'alaika i'raaduhum fa inistata'ta an tabtaghiya nafaqan fil ardi aw sullaman fis samaaa'i fata' tiyahum bi Aayah; wa law shaaa'al laahu lajama'ahum 'alal hudaa; falaa takoonanna minal jaahileen )
68. It was the desire of the Holy Prophet صلى الله عليه وآله وسلم that every infidel should believe in Islam which this verse revealed. This desire of the Holy Prophet صلى الله عليه وآله وسلم was not based on the fact that he had no knowledge of them dying as non-believers but because the demand for the mercy of one who is the personification of mercy is beyond control and spontaneous.Â
Just as a concerned doctor does his utmost to cure the patient till the end, even though he is fully aware that he will not be able to save his life. His effort is indeed due to his mercy and kindness. Similar is the case here with the Holy Prophet صلى الله عليه وآله وسلم This is a verse of solace and comfort.
69. This passage reveals intense loveliness. Just as a teacher expresses anger at a very industrious student for his extra hard work, he does so not because he is really angry but because it shows the obedience of the student and the concern and love of the teacher for him. Otherwise, it is quite clear that the Holy Prophet صلى الله عليه وآله وسلم had not erred in any way.
The desire for guidance is always a good quality to inculcate in oneself.
70. Allah Almighty would certainly like if everyone can proclaim faith. But this is not the intention. There is a difference between love and intention. The Holy Prophet too would love to see everyone becoming a believer and the effort too is towards this, but this is not the intention.Â
Says Allah Almighty: "Undoubtedly, this is not that you may guide whosoever you like." (S28:V56) In this verse, Allah Almighty first says: "whom so you like" which is followed by "whomsoever He will."
71. This address and rebuke cannot be for the because Holy Prophet صلى الله عليه وآله وسلم was extremely eager for the guidance of Allah's creation. In another place, Allah Almighty explains avidness as follows: "desires of your welfare" (S9:V128). This type of greed is praiseworthy and reproach cannot be for the one who is praised. Hence, the true object of this verse is: "Oh believer, do not take an objection on Allah Almighty why He has not given guidance to everybody."
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The tafsir of Surah Al-Anam verse 35 by Ibn Kathir is unavailable here.
Please refer to Surah Anam ayat 33 which provides the complete commentary from verse 33 through 36.
23. The Prophet (peace be on him) saw that even though he had spent a long time admonishing his people, they did not seem inclined to heed his call. As a result he sometimes wished for the appearance of some extraordinary sign of God that would undermine the stubbornness of his people and lead them to accept his guidance. This verse embodies God’s response to the Prophet’s desire. He is told not to be impatient. He must persist in his striving and continue to work. in conformity with God’s directive. Had it been God’s purpose to work miracles, He would have done so. But God did not consider that to be either the appropriate method for bringing to a successful completion the required intellectual and moral revolution or for the evolution of a sound, healthy civilization. Well, then, if the Prophet (peace be on him) could not bear patiently with the attitude of stubbornness and rejection prevalent among his people, and if he thought it necessary to make them witness a tangible sign of God, let him muster all his strength and try to cleave the earth, or climb a ladder to the heaven and bring forth a miracle powerful enough to change the unbelief of the unbelievers into belief. He is told, however, that in this regard he should not expect God to fulfil his wish, for such things have no place in God’s scheme.
24. Had it been required that all people should be driven to the Truth, there would have been no need to send Prophets, to reveal heavenly Books, to direct believers to engage in struggles against unbelievers, and to make the message of Truth pass through the necessary stages until fulfilment is reached. The result could have been achieved by a single sign of God’s creative will. God, however, did not want things to happen that way. He preferred the Truth to be set before people with its supporting arguments so that by a proper exercise of their rational judgement, they should recognize it for what it was and thereafter freely choose to embrace it as their faith. By moulding their lives in conformity with this Truth such people should demonstrate their moral superiority over the devotees of falsehood. They should continually attract men of sound morals by the force of their arguments, by the loftiness of their ideals, by the excellence of their principles and by the purity of their lives. They should thus reach their goal – the establishment of the hegemony of the true faith – by the natural and gradual escalation of strife against falsehood. God will guide them in the performance of this task and will provide them with whatever help they merit during the various stages of their struggle. But if anyone wishes to evade this natural course and wants God to obliterate corrupt ideas and to spread healthy ones in their stead, to root out a corrupt civilization and put a healthy one in its place by exercising His omnipotent will, let him know that this will not come about. The reason is that such is contrary to the scheme according to which God has created man as a responsible being, bestowed upon him a degree of power which he may exercise, granted him the freedom to choose between obedience and disobedience to God, awarded him a certain term of life in order to demonstrate his worth, and determined that at an appointed hour He will judge him for either reward or punishment in the light of his deeds.
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