Tafsir of Al-An'am 6:14-16

{Say, is it other than Allah...}

The interrogative particle (hamza) precedes {other than Allah} rather than the verb {take}, because the denial is directed at taking someone other than Allah as a protector, not at the act of taking a protector itself; thus, it is more appropriate to place it first. Similar examples include: {Say, is it other than Allah that you command me to worship, O ignorant ones?} (Az-Zumar: 64) and {Is it Allah who has permitted you?} (Yunus: 59).

{Originator of the heavens} It is read in the genitive case (fāṭiri) as an adjective for Allah, and in the nominative case (fāṭiru) as a form of praise. Al-Zuhri read it as faṭara (verb). Ibn Abbas (may Allah be pleased with them) said: "I did not know the meaning of 'Originator of the heavens and the earth' until two Bedouins came to me disputing over a well, and one of them said: 'I faṭartuhā,' meaning: I initiated/created it."

{And He feeds and is not fed} He provides sustenance and is not provided for, similar to His saying: {I do not want from them any provision, nor do I want them to feed Me} (Adh-Dhariyat: 57). The meaning is that all benefits come from Him, and it is not permissible to attribute the receiving of benefits to Him.

It is also read as wa-lā yuṭ‘amu (passive). Ibn al-Ma’mun narrated from Ya’qub: wa-huwa yuṭ‘amu wa-lā yuṭ‘imu (He is fed and does not feed), with the first verb passive and the second active, referring to someone other than Allah. Al-Ashhab read both as active: wa-huwa yuṭ‘imu wa-lā yuṭ‘amu, interpreted as: He feeds, and does not seek to be fed. Al-Azhari mentioned: "I fed" (aṭ‘amtu) in the sense of "I sought to be fed" (istaṭ‘amtu), similar to afadtu. It is also possible the meaning is: He feeds at times and does not feed at others, according to what is beneficial, just as you say: "He gives and withholds, expands and restricts, enriches and impoverishes."

{The first of those who submit} Because the Prophet is the forerunner of his nation in Islam, as in His saying: {And I have been commanded that, and I am the first of the Muslims} (Al-An'am: 163), and the saying of Moses: {Exalted are You! I have repented to You, and I am the first of the believers} (Al-A'raf: 143).

{And do not ever be} It was said to me: "Do not ever be of the polytheists." The meaning is: I was commanded to submit and forbidden from polytheism.

{Whoever is averted from it} Meaning, whoever is averted from the punishment on that Day, Allah has shown him the greatest mercy, which is salvation. It is like saying: "If you fed Zayd in his hunger, you have been kind to him," meaning: you have perfected the kindness toward him, or: He has entered him into Paradise, because whoever is not punished must inevitably receive reward.

It is read as man yaṣrif (active voice), meaning: whoever Allah averts from it on that Day has been shown mercy, meaning: whoever Allah pushes away and protects. The object of the averting is omitted because it is known or mentioned previously, which is the punishment. It is also possible that {that Day} is the object of the verb, meaning: whoever Allah averts from that Day—that is, its terrors—has been shown mercy. This reading is supported by the reading of Ubayy (may Allah be pleased with him): "Whoever Allah averts from it."

{And if Allah should touch you with adversity, there is no remover of it except Him; and if He touches you with good, then He is over all things competent.}