Tafsir of Al-Mu'minoon 23:68

The hamza is for denouncing the reality [of their state] and deeming it repulsive, while the fa is for conjunction with an implied [preceding] matter upon which the speech extends. That is: Do they do what they have done of turning back, arrogance, and abandonment, and yet they do not ponder the Qur’an so that they might know, through the aspects of inimitability it contains, that it is the truth from their Lord, and thus believe in it?

The am in the words of the Almighty is munqati'ah (disjunctive), and it contains the meaning of idrab (turning away) and transitioning from the [initial] rebuke mentioned to a different rebuke. The hamza here is for denying that [the event] took place, not for denying that a reality exists. That is: Nay, has there come to them, by way of a scripture, that which did not come to their earlier forefathers, such that they find it improbable, and thus fall into what they have fallen into of disbelief and misguidance?

The meaning is that the arrival of scriptures from His presence, the Almighty, to the Messengers—peace be upon them—to warn people by them is an ancient practice of His, the Almighty, which can hardly be denied; and since the arrival of the Qur’an is in accordance with that established practice, why then do they deny it?

It has been said: The meaning is, "Have they not pondered the Qur’an so that they might fear, upon pondering its verses and stories, what befell those who disbelieved before them? Or has there come to them, by way of security [from punishment], that which did not come to their earlier forefathers when they feared Allah, the Almighty, and thus believed in Him, His scriptures, and His messengers, and obeyed Him?" In this view, "their forefathers" refers to the believers, such as Ishmael (peace be upon him), Adnan, and Qahtan; and describing them as "the earlier ones" is to exclude those closer in lineage.

In the report: "Do not forget Mudar and Rabi'ah, for they were Muslims. Do not curse Qass, for he was a Muslim. Do not curse al-Harith ibn Ka'b, nor Asad ibn Khuzaymah, nor Tamim ibn Murr, for they were upon Islam. And if you doubt anything, do not doubt that Tubba' was a Muslim." It is also narrated that Dabbah ibn Ad was a Muslim and served in the guard of Solomon, son of David (peace be upon them).

In al-Kashf, it is stated: If the purpose of pondering is considered to be the attainment of knowledge, then the hamza in the disjunctive am is for affirmation and establishing that they are persistent in blind imitation; therefore, they did not ponder and did not know. But if the purpose is considered to be taking a lesson and fearing [divine punishment], then the hamza is for denunciation or for rhetorical affirmation through mockery.

Reflect upon this. Furthermore, it is not hidden that attributing the "coming" to the am (as if the am itself brings the meaning) is not as apparent as attributing it to the Scripture [itself], and by this, the rank of this interpretation descends below the first interpretation.