Tafseer Surah Al-An'am. Item One

Tafseer: Surah Al-Anam
PART ONE
2. He is The One Who created you from clay, and decreed a stated term. There is in His Presence another determined term; yet you doubt!
This Ayah commenced with the creation of humankind from clay, a feat the human mind cannot grasp. I am reminded of an Islamic class I held seven years ago in which I explained the creation of Adam. My young students were clearly in pleasant amazement and one asked, But with muscles and flesh? No, I explained, from clay only. Thereafter, the clay became muscles and flesh. The class was very lively. My students held no doubts, only wonderment. Another area of confusion and doubt among some Muslims is the issue of Qadaa. There are many interpretations of this, a couple of which are:
1. Believe it or not, there are two facts: one known to creation and the other known only to Me. 2. Do not sit down waiting for Me to change things that are within your power to change, just as you do not sit down at home for Me to drop food through your roof right on your head. Pray to Me. Rely on Me. Trust Me. Then, act within your power and ability. I will do much more than that. I will grant you much more than you strive.
How much of Allahs Words do we doubt? How much of Islam do we explain away to gain the goodwill of others?
Note the use of the second person plural in the pronoun (you) and the verb (you doubt). This is a direct address to Muslims, distinct from the usual third person for non-Muslims.
3. He is Allah in the Heavens and on the earth. He knows what you conceal and what you reveal, and He knows what you earn.
This Ayah commenced with the statement that Allah is Allah in the Heavens and the Same Allah on earth. Ironically, some Muslims behave as if Allah were too far away to have any idea about what they are going through in their life. They propagate the notion that unless one meets Allah with physical and emotional scars, Allah will have no way to ascertain who wronged whom and will not be just. Allah clearly states that He is well-aware of our actions covert and overt and our rewards. No one needs to be in a miserable state to draw Allahs Attention.
12. Say: To whom belongs all that is in the Heavens and the earth? Say: To Allah. He has decreed Mercy an obligation on Himself. He will gather you together on the Day of Resurrection, about which there is no doubt. Those who have destroyed themselves are the ones who will not believe.
Am I the only one who reads this in the Quran?
PART TWO
32. This life is nothing but fun and games, whereas the Hereafter Home is much better for those who are conscious, will you not then reason?
The Hereafter in comparison with this existence is far too substantial. This Ayah is saying: Fulfil your roles here on earth. Enjoy this life, but do not lose sight of the real deal, Jannah, which is full of real pleasures. How many Muslims ignore the fact that there is no Hereafter without the present life? Our seat in the Hereafter depends on our activities in the present life. Jannah itself has been described mostly with imagery the refreshments, the social life, the residences that humans enjoy right here on earth. Hell, on the other hand, has been described with the most unimaginable of pains. Do we really strive for Jannah, while we disregard our comfort here on earth? 36. Those who respond positively are none other than those who listen. As for the dead, Allah will raise them up; then to Him will they be returned.
Listening entails existence and choice. Only those certain of their own existence exhibit the right of choice. When we affirm our existence and choose to listen to good, our thoughts confirm with a positive understanding and response. Those who are unsure of their existence have no inclination to choose. Instead, they hear and follow whatever is the norm in their social circle.
42. Verily, We sent (Messengers) to many nations before you. And We afflicted them with suffering and adversity, that they might learn humility.
There is a common perception that hardship is a punishment. Perhaps, but, it is also an excellent lesson in humility. This Ayah gives meaning to my personal experiences and thoughts. Humility, here, is in reference to Allah and is not to be interpreted as self-imposed situations to endure self-inflicted or other-inflicted pain. If the suffering does not bring one close to Allah, it is empty suffering.
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PART THREE 44. But, when they forgot that with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment of what they were given, We rapidly took them to account, and they were plunged in despair and desolation.
That with which they had been reminded here means not just the Revelation, in this case the Quran, but also the suffering and adversity. Clearly too much of everything is detrimental to ones wellbeing. And if that is coupled with disregard of and disrespect for the frequent reminders Allah places before us in our life, the result is an unhealthy fear of punishment. Once one reaches this state, one equates Allah with hell.
53. Thus did We try some of them with others, that they might say: Are these whom Allah has favoured from among us? Does Allah not know best those who are thankful?
My response to that is Of course, He does. What is yours? Do not underestimate Allah! Allah has excellent knowledge of those who appreciate the good He has bestowed on them, and those who acknowledge that they are in a better condition than many others.
54. When those who believe In Our Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: Salam alaikum (peace be on you); Your Lord has
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decreed Mercy a duty on Himself, so that, whoever among you does evil in ignorance, and thereafter repents and rectifies, then surely, He always forgives with remarkable Compassion.
Why does Allah repeat the same theme: Your Lord has decreed Mercy a duty on Himself twice in one Surah? Where do the negative people get that Allah is about hell? The previous Ayah states that the grateful are not ignored by Allah. This Ayah is a relief to those of us who acknowledge Allahs Mercy; our gratitude to our Lord is not nullified by inadvertent blunders on our part, for Allah forgives more than the negatives give Him credit. He forgives not because someone twisted His Arm, but out of Compassion for His Creation.
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PART FOUR 57. Say: I am on Clear Proof from My Lord, though you disagree with Him. I do not have what you seek impatiently. Judgement is but Allahs. He decrees the Truth, and He is the Best of Distinguishers. If we teach ourselves and our children to tell right from wrong, best from better or good, should Allah Whom we worship not be the Best of Distinguishers? Of course He is.
58. Say: If I had what you seek to hasten, the issue would have been settled between you and me. Allah knows best the wrong-doers.
Previously, Allah made clear He knows those who show Him gratitude. Now, He states He also has extensive and superior information regarding the delinquent. Why on earth should anyone imagine that Allah is unaware of those who offend, bully, and oppress themselves and others?
59. He has the keys and treasures of the Unseen, none knows them but Him. He knows whatever is on land and in the sea; no leaf falls without His Knowledge. There is no granule in the deepest recesses of the earth nor anything fresh or dry, but is written in a clear Record.
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This is what I call knowledge precision. It does not get better than that. Why does Allah place so much emphasis on telling us about His Knowledge? He knows our secrets and our manifestations. He knows our due remunerations. He knows the grateful and the reprobates. And now, He knows every particle in and on land and sea. When we say Allah knows best, do we really believe and mean it or has the phrase become a sentence punctuation?
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PART FIVE
60. He is The One Who takes your souls at night, and He has knowledge of all you did during the day. Then He wakes you up again that a term appointed be fulfilled. In the end unto Him will be your return. Then He will inform you of what you used to do.
The first highlighted statement again tells us about Allahs Knowledge. The second tells us of Allahs Witness on the Day of Judgement.
61. He is the Irresistible, Supreme over His Slaves. He sends guardians over you, until when death approaches one of you, Our Messengers take his soul, and they never abandon their duty.
Allah protects us and authorized His Angels to preserve us. What does Allah preserve us from? Why should He bother to protect us if some believe He needs us harmed to admit us to Jannah? Obviously, He protects us, first, from ourselves and our destructive tendencies. He also preserves us from external harm. Why do some individuals insist on returning or remaining in hurtful experiences? Even a child is very wary of pain that he/ she steers clear of fire after the initial burn.
64. Say: Allah rescues you from these and all (other) distresses, and yet you worship others!
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Yes, He does rescue us, even though some would rather He did not, so they can play victim.
65. Say: He is Powerful to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another. See how variously We explain the Aayaat (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand.
It is within Allah Power to inflict us with vicious civil conflicts. He is also The One Who saves us from such negative tendencies. So should we perceive Him as our nemesis (hell) or our Protector? I go for Protector, for even if He does strike us with national unrest, we are to flee to Him.
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PART SIX 62. Then they are returned to Allah, their Protector and Ally, The Reality. Does Judgement not belong to Him? And He is the Swiftest in taking account.
I affirm Allahs Exclusive Prerogative to Judgement. Interesting facts that those fond of threatening others with hell need to consider:
a) Hell belongs to Allah Himself. b) The Day of Judgement is Allahs. c) Although there are numerous accounts of people being brought out of hell due to the influence of humans, i.e. Prophets, etc, there is no record, to my knowledge of anyone being sent to hell on the words or plea of a human. This is truly from Allahs Mercy, for some individuals would have driven others into hell if they (the former) had such ability. d) Allah knows our circumstances. e) Allahs Judgement is based on His Witness, Noble Witnesses i.e. Angels and Prophets, and the witness of our organs. If we really believe in Allah, His Angels, His Prophets, in our case Muhammad, and the Last Day, we should not have a problem with the Fairness of Allah and His Messengers as Witnesses and the Fairness of Allahs Judgement. f) Allahs Judgement is not based on the witness of those who wrong or oppress us. This is of utmost importance. The misconception of what frames Allahs Judgement is a basis for so much focus for those who believe in living as miserable a life as
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possible here on earth, as if Allah would ask those who oppress us to testify whether we cooperated in our own oppression or not. g) Allah placed some individuals over us, just as He placed us over others. Judgement is based on our conduct and not on the conduct of others. If those placed over us oppresses us, we are judged not necessarily by the oppression itself a point worth noting, as some Muslims believe being a victim is a ticket to Jannah but by our conduct during the oppression. What did we do about the oppression? What did we think of Allah at that time? His
This Ayah ends by distinguishing Allahs Judgement from any other we may be accustomed. His Judgement is not a prolonged affair. There is no adjournment, postponement or delay tactics by the judge, prosecutor or defence. His Judgement is very swift and accurate. The Ayah commenced with Allah as Our Ally and Protector, the central focus was on His Attribute as a Judge and closed with a clarification of His Judicial Process, a swift one. As the Judge Himself is an Ally Who is Precise, Meticulous and Brisk, what is the overemphasis on hell? Do those individuals not regard Allah as an Ally?
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PART SEVEN 68. When you notice those who engage in false discussions concerning Our Aayaat (Verses and Signs), shun them until they turn to another topic. And if shaytan (Satan) causes you to forget, do not, after recollection, remain seated among the wrongdoers.
This is the right of disassociation or the right of disengagement. In todays world, Islam is under scrutiny. Many individuals express anti-Islamic sentiments, online and offline. Social media sites are a favourite for the dissemination of such ideas. Muslims frequently draw themselves into unhealthy debates on these sites. In an attempt to alert other Muslims to action, Muslims rapidly convey to others the purport of such sites, unintentionally widening the coverage and reach of the distorted programs of these sites. We are informed to disengage from such discussions and such company. A better course of action than unnecessary debates is to simply report the offensive site, if such a mechanism exists. Note that this Ayah makes no distinction between the religious beliefs of the offenders, for I have read many blasphemous comments on Muslim sites.
69. Those who guard against evil are not accountable for them, but to act as a reminder; perhaps they will become mindful.
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Our duty to others is advisory, i.e. first comes the right of counsel, then the right of disengagement. We can not change others. We can only encourage them to good and prevent them from harming others.
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PART EIGHT 70. Ignore those who take their Religion as play and amusement, and are deceived by the life of this world. Remind with it: that every soul is ruined by its account. It will find for itself no protector or intercessor except Allah. Even if it offered every ransom, none will be accepted. Such is (the end of) those who are ruined by their accounts. They will have a drink of boiling water, and a most grievous punishment, for they persisted in rejecting Allah.
This Ayah is part of the explanation of the previous. We are responsible primarily for our actions. Ones success or perdition is based not on the actions of others, but on ones deeds and beliefs. Our objective should be to avoid having to account for our deeds on the Day of Judgement. On a human level, we make our own destiny. A crucial and valid lesson from the highlighted portion: we must not discard our Religion in favour of the secular. We should not misinterpret our Religion as dealing only with matters of the Hereafter and seek vindication and solace in secular laws. A thorny area where there is a risk of this is the issue of human rights. From non-Muslims, one hears that Muslim women have limited rights and many Muslim women nod in affirmation. Did our Religion render us passive only for us to desire good treatment in the comfort provided by secular laws? Muslims who are inert to their civil liberties have no legal claim against Islam, for Allah and His Messenger itemised the bulk of the rights of humans. Several other rights and freedoms, though not laid out in clauses, are inferred in context. The question is, do Muslims acknowledge their own humanity?
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This Religion of ours endorsed the rights of animals. Why then do some individuals infringe on the freedoms of others while they simultaneously employ secular laws to protect their own rights?
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PART NINE 71. Say: Shall we invoke others besides Allah, - things that can neither benefit us nor harm us, - and shall we take flight after Allah has guided us? - like one whom the devils have made into a fool, wandering bamboozled through the earth, his companion-friends calling out to him, Come to us directing him Say: Verily, Allah's Guidance is the Only Guidance, and we have been commanded to submit to the Lord of the Worlds.
This is a classic depiction of one who lacks the ability of constructive thought: a fool, confused, without direction and purpose, keeps wrong friends and companions, blind follower of social trends.
72. To establish regular prayers and to be conscious of Him, for it is to Him that we shall be gathered.
We are to pray to Allah with full consciousness that we will be brought before Him.
73. He is The One Who created the Heavens and the earth in Truth. The Day He says: Be! so it shall be. His Word is the Truth. His is the Sovereignty the Day the trumpet is blown. He is acquainted with the invisible and the visible. He is the All-Wise, Well-Aware.
His Word is The Truth. Allah Akbar. No further explanation required.
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74. Ibrahim said to his father Azar: Do you take statues as gods? I really perceive you and your people are in conspicuous misguidance.
Well, here is a legal ruling to chew: Confront an irrational parent. Look your parent in the eye and say, You and your relatives are neck-deep in folly. Hold on! Before you do that, I expect someone will pull your ear and mine that no one should confront such a parent. Yet the same individual will very likely quote Khidr as proof to murder ones child; I meant daughter-only murders. It does sound like a prestigious club, does it not? Come to think of it, it is a prestigious club! Let me not digress. Actually, Khidr killed a boy, yes B. O. Y. Back to parents in error versus righteous child, just as no parent has the right to engage in gender-specific murders, no child should meet a parent head-on.
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PART TEN 75. Thus did We show Ibrahim the galaxy of the heavens and the earth that he be one of those endowed with firm conviction.
The physical laws of the universe are proofs of the existence of One Lord and Cherisher. Knowledge of these laws in physics, chemistry, mathematics and biology should affirm our belief in Allah. Note that the true knowledge of physical laws comes from Allah and His Guidance should be sought to ensure we do not cross the boundaries of knowledge into ignorance, and that of information into disinformation.
76. When the night covered him over with darkness he saw a star. He said: This is My Lord. But when it set, he said: I like not those that set. 77. When he saw the moon rising in splendour, he said: This is My Lord. But when it set, he said: Unless My Lord guides me, I shall surely be among the erring people. 78. When he saw the sun rising in splendour, he said: This is My Lord. This is greatest. But when it set, He said: O my people! I have nothing to do with what you ascribe.
We must resist the urge to understand Allah from our cultural backgrounds and personal beliefs. The dangers are apparent in seeing Allah for Who He is not. Knowledge of Allah comes from Allah Himself.
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In our quest towards Allah, we must avoid comparisons. In succession, Ibrahim was attracted to a star, the moon, and the sun, because each has an ascending degree of light emission/ reflection.
79. I have turned my face towards Him who created the Heavens and the earth with complete devotion and I am not of those who ascribe.
Finally, Ibrahim recognised his Lord was neither the star nor the moon nor the sun, despite their glamour, but He Who created these cosmic icons.
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PART ELEVEN 80. His people disputed with him. He said: Do you dispute with me concerning Allah though He has guided me? I fear not those whom you correlate with Allah in worship. (Nothing can happen to me) except when my Lord wills something. comprehends in His Knowledge all things. Will you not remember? 81. And how should I fear those whom you correlate in worship with Allah, while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority? Which of the two parties has more right to be in security? If you know. 82. Those who believe and do not ruin their Faith with injustice are the ones who have security and Guidance. My Lord
This is the statement of disengagement:
a) Do not dispute with me regarding Allah. He has guided me. b) Your fraud is futile and of no consequence to my wellbeing without authorisation from my Lord Allah. Nor do your beliefs influence me unless I cooperate. c) My Lords Knowledge is vast and omits nothing. So do not bother trying any tricks. d) I understand my words fall on those deaf ears of yours. e) You will not play guilt psychology on me. You are clearly the one who should be full of remorse, an emotion you persistently lack despite your nefarious activities. You know full well your activities are illegal, though you will not admit it. f) As for me, I have every reason to rest easy. I have the backing of the Law.
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PART TWELVE 88. This is the Guidance of Allah with which He guides whom He will of His Slaves. If they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.
Two meanings of His Ibadi:
i.
His Slaves, meaning those instructed to obey and worship Allah among His Creation. The meaning will then be general, i.e. Allah guides Whom He pleases/ wishes of His Creation.
ii.
His Worshippers, meaning those among His Slaves who acknowledge Allah as their Lord and Cherisher and choose to obey Allah seeking His Pleasure. In context, this meaning is valid as the preceding Aayaat 83 to 87, parts of Ayah 88 and the next Aayaat 89 to 90, mentioned Noble Prophets Ibrahim and his offspring, Nuh and his progeny, Zakariyyah and his family, etc. The meaning will then be that Allahs Guidance of His Worshippers does not cease at initial submission, but is a continuous process.
The last part of this Ayah indicates the gravity of worshipping anyone except Allah, and the nullifying of good deeds by this act. It proves that the Prophets of Allah were free from this critical offence, and exonerates them against such accusations from some groups.
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PART 13 90. They are those whom Allah guided. Follow their Guidance. Say: No reward do I ask of you for This (the Quran). It is only a Reminder for the Worlds (of humanity and jinn).
We are to imitate the practices of our predecessors. This is proof against those who reject the Sunnah of the Prophet.
91. They did not assess Allah with His Proper Consideration when they said: Allah has sent no Revelation to man. Say: Who then sent down the Book which Musa (Moses) brought, as a Beam and Guidance to humanity? You made it into sheets. You unveil it, though you simultaneously conceal much more. You were taught what neither you nor your ancestors knew. Say: Allah. Thereafter, leave them to amuse themselves in the
meaningless debate of theirs.
The question is: How do we estimate Allah properly?
Or, how do we avoid the
underestimation of Allah? To pick one Aayah of the Quran or one Hadeeth and cling to it without consideration of other related Aayaat and Ahadeeth is a definite recipe for improper views about Allah. To understand Allah, we need a comprehensive analysis of His Words and those of His Messenger. We must avoid the self-cheating of previous communities and steer clear of the adoption of only those parts of the Shareeah that conform to our personal and cultural beliefs.
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Indeed, we know nothing of Allah except what Allah has taught us.
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PART 14 92. This is a Book which We have sent down, bringing blessings, and confirming (the revelations) which came before it, that you may warn the Mother of Cities and everyone around her. Those who believe in the Hereafter believe in This (Book), and they are constant in guarding their Salaat (Prayers).
This is proof against anyone who disbelieves in the Quran, but claims to believe in the Resurrection. If their belief is genuine, it should lead them to the Quran and to the Sunnah. The preservation and observation of our Salaat cannot be over-emphasized. It is among the first matters on the list of matters to be evaluated on that Day.
93. Who can be more iniquitous than he who invents a lie against Allah, or says: I have received inspiration, whereas he is not inspired at all, and who says, I will reveal the like of what Allah has revealed. If you could see when the wrongdoers are in the agonies of death, and the Angels stretch forth their hands (saying): Yield your souls! This Day you shall be recompensed with the torment of degradation because you used to say things that were not true about Allah and you used to treat His Aayaat with contempt!
This is the contempt of court charge. When we appear before a judge, we are very mindful of our utterances and conduct, for we are aware that any violation of court rules renders us in contempt, which is a punishable offence.
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But, some individuals do not hesitate to say in Allahs Presence, for He sees, hears and knows, what they lack authority and casually lie about Allah. Whoever does so have been ruled to be out of order and in contempt of Allah Himself.
94. In fact you have come to Us alone as We created you the first time. You have left behind you all that We had bestowed on you. We do not see those intercessors of yours with you whom you argued that as far as you were concerned were partners of Allah. All relations between you and your vanities have been severed, and your vanities have vanished.
We will stand on the Day of Judgement stripped of all extraneous attachments. There will be neither familial nor societal ties. All invalid allegiances will be rendered null.
95. Allah cleaves the seed-grain and the date-stone to sprout. He causes the living to issue from the dead, and He causes the dead to issue from the living. That is Allah. How could you miss that point! 96. Cleaver of daybreak. He has appointed the night for relaxation, and the sun and the moon for computation. Such is the measurement of The Exalted in Might, The Knowledgeable. 97. He is The One Who made the stars for you, so that with their aid you may manoeuvre through the dark recesses of the land and the sea. We have fully explained Our Aayaat (Signs, Proofs, Revelation) for people who know.
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98. He is The One Who created you from a single person, and a place of residence and a place of storage. understand. 99. He is The One Who sends down rain from the skies. With it We produce vegetation of all kinds: and from some We produce greens, out of which We produce thick clustered grains; and out of the date-palm and its sheaths clusters of dates hanging low and near; and gardens of grapes, olives, and pomegranates; each similar (in kind) yet different (in variety and taste). When they begin to bear fruit, feast your eyes with its fruit and its ripeness. In these things are Aayaat for people who believe. Indeed, We have explained in detail Our Aayaat for people who
Immediately following the caution about the Day of Judgement which is a Resurrection and a recreation of life, Allah begins to describe His Attribute of sustenance of creation as we know it. One may marvel at the second creation, but easily comprehend the growth and
development of organisms from insignificant origins and can hence make the link to the second creation. Allah is saying, I made these plants grow from a tiny seed. Likewise will I generate you. Allah proceeds to explain to us some of the reasons for His Creation:
1) Daybreak varies: the late-night daybreak and early morning daybreak. 2) The night is for rest. 3) The sun and moon for activities, including calculation of days and earnings. 4) The stars are a natural compass. 5) Humanity serves as a compartment and storage for progeny and knowledge. 6) Rain serves many purposes, including agricultural.
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Entwined in these explanations is knowledge. Commencing from intellectual retards, Allah declared Himself the Knowledgeable and outlined the gradation of knowledge among His Creation:
A. Presence of knowledge. B. Presence of comprehension. C. Presence of conviction.
Knowledge requires the most basic of information. Note that here the people of knowledge are mentioned after a simple fact: that stars were before compass and radars became popular the means of route direction. Comprehension requires more than obvious news. It necessitates reasoning and abstraction. What is the need for man and woman? Why does humanity not sprout from laid eggs embedded in the soil, on the pattern of the growth of plants? Delicacy and refinement. Conviction entails information, understanding and analysis. conviction with variety, which calls for in depth analysis. Note the association of
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PART 15 100. Yet, they make jinns Allahs partners, though He created them (the jinns). On top of that, they fallaciously and without knowledge attribute to Him sons and daughters. Exalted is He High above what they ascribe. 101. He is The Originator of the Heavens and the earth. How can He have a child when He has no consort? Knowledgeable. 102. Such is Allah, Your Lord! None is to be worshipped except He, The Continuous Creator of all things. Worship Him. He does dispose of all affairs. 103. No vision can grasp Him, but His grasp is over all vision. He is The Delicate, The Well Acquainted. He created all things and He concerning everything is fully
The theme these Aayaat portray is of Allah The Creator. After teaching us so much of His Knowledge, Allah turns to a new, but continuous topic: Creating. Creating is a fine attribute for One Who has such a Vast Knowledge. To clear misconceptions of similarity of invisibility between Allah and jinns, Allah is saying, Look! I created those things! Get it? And, say what you may, your words do not change Who I am. To those who attribute offspring to Allah, Allah is saying, I created those so-called children just as I created you. I created you without a female companion, what makes you think the creation of others was any difficult?
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And, here is some bad news for you, I am still Creating. I am the Manager of your activities. All I ask is that you worship Me! Is that too much to ask? Do not be the distrustful creature that appreciates only sycophancy and undervalues sincerity, for though you do not see Me at work, I am always with you.
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PART 16 107. Had Allah willed, they would not have correlated others with Allah. We have not made you a watcher over them nor are you set over them to dispose of their affairs.
Allah is Just and crucial component of His Justice is to provide everyone with a plain playing field. His influence is felt when one inclines or wishes to incline towards goodness. When ones goal is goodness, He assists one to achieve ones goal. Our preservation and protection is incumbent on Allah, so is the disposal and administration of our affairs. In human terminology, Allah is the Executive Board. Those who pray to or through Prophet Muhammad are hereby warned to desist.
108. Revile not those whom they call upon besides Allah, lest they out of misdirected spite revile Allah. Thus have We made alluring to each nation their practices. In the end their return is to their Lord, for We shall enlighten them of all that they used to do.
Every one of us who possess dignity prefers to give up an argument than to be insulted by anyone. Allahs Sovereignty and Majesty is such that even though He Alone should be worshipped, He has instructed us He would not want His Majesty disdained. It is much better to declare Allahs Splendour and ignore false gods and their worshippers than to risk directing the words of the thoughtless towards Allah. Dignity is truly Allahs.
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I have translated aduwan bi ghayr ilm misdirected spite, for those who revile Allah take Allah as their enemy out of ignorance, though He intends well for humanity. This is very similar to individuals who are destitute, not in finances but in the ability to identify friends from foes; allies are treated as adversaries and vice versa. Those engaged in anti Allah activities relish their malevolence and do not hesitate to broadcast their misdeeds. Allah is saying to them: Oh! You are thrilled with those despicable practices of yours, are you? Do not worry! You will come Home to roost and roast!
110. We shall twirl their hearts and their eyes away (from Guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly.
This is a splendid explanation of the tinted segment of Ayah 107. Misguided individuals chose error over guidance. Allah leaves them in their delusion.
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PART 17 111. Had it been that We sent down to them Angels, and the dead spoke to them, and We summoned everything for them before their very eyes, they still would not be inclined to believe, unless Allah willed, but most of them ignorant.
Allah has used imagery that humanity considers impossible in order to address the large discrepancy between vision and belief: Angels in our midst; the talking dead; everything in the universe in one location. It is often said, Seeing is believing. That is not an absolute Truth. Allah is saying: Seeing is not necessarily believing. From our experiences we can confirm that some see and refuse to acknowledge what one sees, for recognition requires a functioning brain to interpret and convey images and sounds accurately. Let us neither be of those who demand to see and experience everything before belief nor of those who reject facts even after awareness.

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Tafseer: Surah Al-Anam