Al-An'am (The Cattle): (114) Say, "Then is it other than Allah I seek as an arbiter..."

Issues Discussed Here:

Know that when the Almighty recounted the oath of the disbelievers—that they swore by Allah with the utmost solemnity that if a sign came to them, they would surely believe—He responded by stating that revealing those signs would be of no benefit, because even if He revealed them, they would remain obstinate in their disbelief.

Furthermore, in this verse, the Almighty clarified that the proof indicating His prophethood has already been established and perfected. Therefore, what they are requesting is a demand for an increase, which is not worthy of attention.

We assert that the proof indicating His prophethood has been established for two reasons:

The First Reason: Allah has already judged His prophethood by revealing to him the detailed, clear Book, which encompasses numerous branches of knowledge and perfect eloquence, and against which creation is incapable of producing a parallel. The appearance of such a miracle through him indicates that Allah has judged his prophethood.

Thus, His saying: {أَفَغَيْرَ اللَّهِ أَبْتَغِي حُكْمًا} (Say, "Then is it other than Allah I seek as an arbiter?") means: Say, O Muhammad, that you are dictating the terms regarding the request for other miracles. Is it rationally permissible to seek an arbiter other than Allah? Everyone would say that this is impermissible. Then, state that Allah has judged the validity of my prophethood by singling me out with such a complete, detailed Book that reaches the level of inimitability (I'jaz).

The Second Reason: Among the things indicating his prophethood is the inclusion in the Torah and the Gospel of signs indicating that Muhammad (peace be upon him) is a true Messenger and that the Qur'an is a true Book from Allah Almighty. This is what is meant by His saying: {وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ} (And those to whom We gave the Scripture know that it is the truth revealed from your Lord).

In summary, both reasons are mentioned in His saying: {قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ} (Say, "Sufficient is Allah as a witness between me and you, and [between us is] he who has knowledge of the Scripture.") (Ar-Ra'd: 43).

Regarding His saying at the end of the verse: {فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ} (So be not among the doubters), there are several interpretations:

1. This is a form of encouragement and stirring up, similar to His saying: {وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ} (And never be of the polytheists).
2. The implied meaning is: {فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ} (So be not among the doubters) regarding the fact that the People of the Scripture know that it is revealed from your Lord in truth.
3. It is possible that the address {فَلَا تَكُونَنَّ} (So be not) is directed to every individual, meaning that since the proofs have become clear, no one should have any doubt about them.
4. It is said that although this address appears to be to the Messenger, its intended recipient is his Ummah (nation).

His saying: {وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ} (And those to whom We gave the Scripture know that it is the truth revealed from your Lord). Ibn 'Amir and Hafs recited {مُنَزَّلٌ} (munazzal) with a shaddah (doubling the 'n'), while the rest recited it with a takhfif (lightening). We have repeatedly mentioned the difference between tanzīl (intensive/gradual revelation) and inzāl (singular/general revelation).

Al-Wahidi said: {أَفَغَيْرَ اللَّهِ أَبْتَغِي حُكْمًا} (Then is it other than Allah I seek as an arbiter?). Linguistically, the Hukm (judgment/ruling) and the Hākim (judge/arbiter) are one and the same. However, some exegetes stated that the Hukm is more perfect than the Hākim, because any person can be a Hākim (one who judges), but the Hukm (the true ruling/justice) is that which judges only with truth.

The meaning is that Allah Almighty is the True Judge who judges only with truth. Since He manifested the single miracle, which is the Qur'an, He has judged the validity of this prophethood. There is no rank higher than His judgment, so the certainty of this prophethood must be established. As for whether He should manifest other miracles or not, that has no bearing on this matter after it has been established that Allah has judged the validity of this prophethood through the manifestation of the single miracle.

{ وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ }

(And the Word of your Lord is perfected in truth and justice. None can change His words, and He is the All-Hearing, the All-Knowing.)