6:101 Al-An'aam (The Cattle)

{ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ } أي: خالقهما، ومتقن صنعتهما، على غير مثال سبق، بأحسن خلق، ونظام وبهاء، لا تقترح عقول أولي الألباب مثله، وليس له في خلقهما مشارك. { أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ } أي: كيف يكون لله الولد، وهو الإله السيد الصمد، الذي لا صاحبة له أي: لا زوجة له، وهو الغني عن مخلوقاته، وكلها فقيرة إليه، مضطرة في جميع أحوالها إليه، والولد لا بد أن يكون من جنس والده؛ والله خالق كل شيء وليس شيء من المخلوقات مشابها لله بوجه من الوجوه. ولما ذكر عموم خلقه للأشياء، ذكر إحاطة علمه بها فقال: { وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ } وفي ذكر العلم بعد الخلق، إشارة إلى الدليل العقلي إلى ثبوت علمه، وهو هذه المخلوقات، وما اشتملت عليه من النظام التام، والخلق الباهر، فإن في ذلك دلالة على سعة علم الخالق، وكمال حكمته، كما قال تعالى: { أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ } وكما قال تعالى: { وَهُوَ الْخَلَّاقُ الْعَلِيمُ }

بديع السموات والأرض "أي مبدعهما وخالقهما ومنشئهما ومحدثهما على غير مثال سبق كما قال مجاهد والسدي ومنه سميت البدعة بدعة لأنه لا نظير لها فيما سلف "أنى يكون له ولد" أي كيف يكون له ولد "ولم تكن له صاحبة" أي والولد إنما يكون متولدا بين شيئين متناسبين والله تعالى لا يناسبه ولا يشابهه شيء من خلقه لأنه خالق كل شيء فلا صاحبة له ولا ولد كما قال تعالى "وقالوا اتخذ الرحمن ولدا لقد جئتم شيئا إدا" إلى قوله "وكلهم آتيه يوم القيامة فردا" "وخلق كل شيء وهو بكل شيء عليم" فبين تعالى أنه الذي خلق كل شيء وأنه بكل شيء عليم فكيف يكون له صاحبة من خلقه تناسبه وهو الذي لا نظير له فأنى يكون له ولد "تعالى الله عن ذلك علوا كبيرا".

Meaning of Badi`

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ

(He is the Badi` of the heavens and the earth) Meaning He originated, created, invented and brought them into existence without precedence, as Mujahid and As-Suddi said. This is why the word for innovation - Bid`ah - comes from it, because it is something that did not have a precedence.

أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ

(How can He have children when He has no wife) for the child is the offspring of two compatible spouses. Allah does not have an equal, none of His creatures are similar to Him, for He alone created the entire creation. Allah said;

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً

(And they say: "The Most Beneficent (Allah) has begotten a son." Indeed you have brought forth (said) a terrible evil thing.) 19:88-89, until,

وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

(And everyone of them will come to Him alone on the Day of Resurrection.)19:95.

وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

(He created all things and He is the All-Knower of everything.) He has created everything and He is All-Knower of all things. How can He have a wife from His creation who is suitable for His majesty, when there is none like Him How can He have a child then Verily, Allah is Glorified above having a son.

He is the Originator of the heavens and the earth which He originated uniquely without precedent; how should He have a son when He has no consort spouse and He created everything that was meant to be created and He has knowledge of all things?

Commentary

The contents of this verse present a unique concern for thematic order. It will be noticed that three kinds of universes have been mentioned here: The low, the high and the atmosphere - that is, what generates in what we know as the Biosphere. The description was initiated with the mention of that which is on the lower level because it is closer to us. Then, it was split in two parts. One part of the statement covered vegetation which grows on the land, plants and trees and gardens. The other part featured life forms as beasts, human beings and animals. The first part was given precedence because it is more obvious as compared to the other. Then comes the case of that which has been made to come after, the other part. This is different. It has Ruh, soul or spirit. It is deep, depends on progression from the sperm to its various stages and attending conditions, something allied with the comprehension, diagnosis and judgment of physicians - contrary to the case of vegetation which, in its growth, flowering and ripening etc., is observable commonly. Then, mentioned there was the atmosphere and its life support system, the morning and the evening. Then, came the mention of what is higher, the sun, the moon, and the stars. After that, since what is at the lower level is observed more frequently, the subject was repeated and made the concluding statement. But, firstly it was taken up briefly, now it was taken up in detail - yet, in the order of this detail, the order of brevity was reversed by giving precedence to life forms and succession to the mention of vegetation. Perhaps, its basis is that the detailed statement highlights the expression of gratitude for blessings which, in that status, makes the blessed - being the intended recipients - deserving of being given precedence. As for vegetation, the previous order stays as the status of the donees, that is, of seeds and pits, remains preceded. That rain has been mentioned in between is subservient to the mention of vegetation. Incidentally, there might be another element of refinement here - in that rain has different states. In terms of its origin, it comes from the high; and in terms of its destination, it comes down to the low; and in terms of the distance covered, it is part of the atmosphere.