A Threat for Whoever claims that the Qur'an is Magic
Ayahs Covered
Common Words
Other Scholars on These Ayahs
Leave Me to deal with him whom I created wa-man khalaqtu is a supplement to the direct object or it is an object of accompaniment lonely wahīdan is a circumstantial qualifier referring to the man ‘who...
and then assigned him ample means abundant and continuous generated from his crops livestock and commerce
and sons ten or more present by his side present at social gatherings and whose testimonies are listened to
and facilitated extended for him greatly his livelihood duration of life and children.
Still he is eager that I should give him more.
Nay! I shall not give him more than that. He is indeed stubborn to Our signs to the Qur’ān.
Soon I shall burden him with a trying chastisement; alternatively sa‘ūdan means a mountain of fire which he will be made to ascend and then fall down from forever.
Indeed he pondered what to say about the Qur’ān which he heard from the Prophet s and decided this in his mind.
Perish he may he be cursed and chastised how he decided! perish he whatever the nature of his decision may have been.
Again perish he how he decided!
Then he contemplated the faces of his people; or he contemplated with what words he might cast aspersions upon it.
Then he frowned he contracted his face and glowered anguished by what he wanted to say and scowled increasing the contracting and the glowering in his face.
Then he turned his back to faith in disdain scornful of following the Prophet s
and said of what he the Prophet had brought ‘This is nothing but handed-down sorcery learnt from sorcerers;
this is nothing but the speech of humans’ similar to what they the idolaters had said ‘It is only a human that is teaching him’ Q. 16103.
I shall soon admit him into Saqar! — Hell.
And how would you know what is Saqar? — this interrogative is intended to emphasise its enormity.
It neither spares nor leaves behind anything of flesh or nerve but destroys it all after which he is restored to his former state.
It burns away the flesh scorching the surface of skin.
There are nineteen keepers standing over it angels its keepers; a certain disbeliever who was a mighty stalwart said ‘I will avail you seventeen of them if you avail me just two’. God exalted be He sa...
Related Hadiths
That he came to the Prophet said to him: "Do you have any wealth?" He said: "Yes, all kinds of wealth." He said: "What kinds of wealth?" He said: "Allah has given me camels, cattle, sheep, horses and...
I will drive away from my Cistern people just as the stray camels are driven away.
I begged the Messenger of Allah (ﷺ), and he gave me. I again begged, he again gave me. I again begged, he again gave me, and then said: This property is green and sweet; he who receives it with a chee...
" He turned his face towards us."
He who conferred a life grant upon a person, it becomes his possession and that of his successors, for he surrendered his right in that by his declaration. (This property) now belongs to one to whom t...
Life grant is for one upon whom it is bestowed.
"It is not Abu Ja'far Al-Farra'."
It is nothing (i. e. it is a mere superstition). They said: Allah's Messenger, they at times narrate to us things which we find true. Thereupon Allah's Messenger (ﷺ) said: That is a word pertaining to...
" who spreads his cloth," to the end.
In case we get wealth from Bahrain, I would give you so much and so much; he made an indication of it with both his hands. Allah's Apostle (ﷺ) died before wealth from Bahrain came, and it fell to the ...
Ibn Kathir Commentary
Related Tafsir
A Threat for Whoever claims that the Qur'an is Magic
Allah threatens this wicked person whom He has favored with the blessings of this world, yet he is ungrateful for the blessings of Allah and he meets them with disbelief (in Allah) and rejection of His Ayat. He invents lies against Allah's Ayat and claims that they are the words of a man. Allah recounts to him His favors upon him when He says,
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me alone (to deal) with whom I created lonely.) meaning, he came out of the womb of his mother alone, without any wealth or children. Then, Allah provided him with
مَالاً مَّمْدُوداً
(resources in abundance.) meaning, vast and abundant. Allah then made for him,
وَبَنِينَ شُهُوداً
(And children attending.) Mujahid said, "They are not absent." This means that they are present with him. They do not travel for business and trade. Rather, their servants and hired workers handle all of that for them while they are sitting with their father. He enjoys their company and delights in being with them.
وَمَهَّدتُّ لَهُ تَمْهِيداً
(And made life smooth and comfortable for him.) meaning, `I made possible for him to amass wealth, luxuries and other than that.'
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً
(After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat.) meaning, obstinate. This refers to his ungratefulness for his blessings after knowing (these blessings). Allah says,
سَأُرْهِقُهُ صَعُوداً
(I shall force him to Sa`ud!) Qatadah reported from Ibn `Abbas that he said, "Sa`ud is a rock in Hell that the disbeliever will be dragged across on his face." As-Suddi said, "Sa`ud is a slippery rock in Hell that he will be forced to climb." Mujahid said,
سَأُرْهِقُهُ صَعُوداً
(I shall force him to Sa`ud!) "This is a harsh portion of the torment." Qatadah said, "It is a torment that contains no relaxation (break for relief)." Concerning Allah's statement,
إِنَّهُ فَكَّرَ وَقَدَّرَ
(Verily, he thought and plotted.) meaning, `We only caused him to face the grievous torment of Sa`ud, that is Our bringing him close to the harsh torment, because he was far away from faith.' This was because he thought and plotted, meaning he contemplated what he should say about the Qur'an when he was asked about it. So he deliberated over what statement he should invent against it.
وَقَدَّرَ
(and plotted.) meaning, he contemplated.
فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
(So let him be cursed, how he plotted! And once more let him be cursed, how he plotted!) This is a supplication against him.
ثُمَّ نَظَرَ
(Then he thought.) meaning, he thought again and deliberated.
ثُمَّ عَبَسَ
(Then he frowned) meaning, he contracted his eyebrows together and frowned.
وَبَسَرَ
(and he looked in a bad tempered way.) meaning, he scowled and was disgusted. Concerning Allah's statement,
ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ
(Then he turned back, and was proud.) meaning, he turned away from the truth and arrogantly refused to accept and submit to the Qur'an.
فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ
(Then he said: "This is nothing but magic from that of old.") meaning, `this is magic that Muhammad received from those who were before him, and he is merely saying what he got from them.' This is why he said,
إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ
(This is nothing but the word of a human being!) meaning, it is not the Words of Allah. The person who is mentioned in this discussion is Al-Walid bin Al-Mughirah Al-Makhzumi. He was one of the chiefs of the Quraysh -- may Allah curse him. Among the narrations about this is what was reported by Al-`Awfi from Ibn `Abbas. He (Ibn `Abbas) said, "Al-Walid bin Al-Mughirah entered the house of Abu Bakr bin Abi Quhafah and asked him about the Qur'an. When Abu Bakr informed him about it, he left and went to the Quraysh saying, `What a great thing this is that Ibn Abi Kabshah is saying. I swear by Allah that it is not poetry, nor magic, nor the prattling of insanity. Verily, his speech is from the Words of Allah!' So when a group of the Quraysh heard this they gathered and said, `By Allah, if Al-Walid converts (to Islam) all of the Quraysh will convert.' When Abu Jahl bin Hisham heard this he said, `By Allah, I will deal with him for you.' So he went to Al-Walid's house and entered upon him. He said to Al-Walid, `Don't you see that your people are collecting charity for you' Al-Walid replied, `Don't I have more wealth and children than they do' Abu Jahl answered, `They are saying that you only went to Ibn Abi Quhafah's house so that you can get some of his food.' Al-Walid then said, `Is this what my tribe is saying Nay, by Allah, I am not seeking to be close to Ibn Abi Quhafah, nor `Umar, nor Ibn Abi Kabshah. And his speech is only inherited magic of old.' So Allah revealed to His Messenger ,
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave me alone with whom I created lonely.) until His statement,
لاَ تُبْقِى وَلاَ تَذَرُ
(It spares not, nor does it leave (anything)!)" Qatadah said, "They claim that he (Al-Walid) said, `By Allah, I thought about what the man says, and it is not poetry. Verily, it has a sweetness and it is truly elegant. Verily, it is exalted and it is not overcome. And I have no doubt that it is magic.' So Allah revealed,
فَقُتِلَ كَيْفَ قَدَّرَ
(So let him be cursed, how he plotted!)
ثُمَّ عَبَسَ وَبَسَرَ
(Then he frowned and he looked in a bad tempered way.) He contracted his eyes together and scowled." Allah says,
سَأُصْلِيهِ سَقَرَ
(I will cast him into Saqar.) meaning, `I will engulf him in it from all his sides.' Then Allah says,
وَمَآ أَدْرَاكَ مَا سَقَرُ
(And what will make you know (exactly) what Saqar is) This is to give fright and emphasis to its matter. Then Allah explains this by His saying,
لَا تُبْقِي وَلَا تَذَرُ
(It spares not, nor does it leave (anything)!) meaning, it eats their flesh, veins, nerves and their skins. Then their organs will be changed into something else. They will remain in this (form), not living or dying. This was stated by Ibn Buraydah, Abu Sinan and others. Concerning Allah's statement,
لَوَّاحَةٌ لِّلْبَشَرِ
(Scorching for the humans!) Mujahid said, "This means for the skin." Qatadah said,
لَوَّاحَةٌ لِّلْبَشَرِ
(Scorching for the humans!) "This means burning the skin." Ibn `Abbas said, "Burning the skin of man." Concerning Allah's statement,
عَلَيْهَا تِسْعَةَ عَشَرَ
(Over it are nineteen.) meaning, the first of the guardians of Hell. They are magnificent in (their appearance) and harsh in their character.