Tafsir of Ash-Shu`ara' 26:185-186

They said, "You are but one of those who are bewitched. And you are nothing but a human being like us."

The discourse here is analogous to that which preceded in the story of Thamud, with the exception that the 'wa' (and) is inserted between the two sentences here to indicate that both being bewitched and being a human being are incompatible with the Message; so how much more so if they are combined? By this, they intended to exaggerate their denial. The 'wa' was not inserted there, as they intended only a single meaning—that he was bewitched—and then affirmed it by stating he was a human being like them, as stated in al-Kashshaf.

In al-Kashf, it is noted that this contains a subtle hint regarding the specificity of each passage. The discourse there concerns his being like them, lacking any distinctiveness that would necessitate merit, which is why they followed it by saying, "Then bring a sign." This indicates that they did not consider humanity itself to be incompatible with prophethood, but rather used the description as a prelude to equality, implying he was an innovator in his claim. Here, however, they presented it in a manner incompatible with prophethood, making each individual attribute an independent qualifier for its incompatibility in order to be more hyperbolic. They treated the denial of prophethood as a foregone conclusion, which is why they followed it with their statement, "And indeed, we think you are among the liars."

Al-Naysaburi said regarding the reason for the distinction: Salih, peace be upon him, was brief in his address, so they were brief in their response. Shu'ayb, peace be upon him, was extensive in his address—and for this reason, he was called the 'Orator of the Prophets'—so they were extensive in their response. Perhaps he meant that Shu'ayb, peace be upon him, was excessive in rebuking them, so they were excessive in denying him, whereas this was not the case for Salih, peace be upon him, with his people. Reflect upon this.

The 'in' in His saying, Exalted is He, "And indeed, we think you are among the liars," is the lightened form of the heavy 'inna', and the lam in 'laman' is the fariqah (distinguishing particle). The Kufans said: 'In' is negative, and the lam holds the meaning of 'illa' (except), which is a famous difference of opinion. That is: The situation is not that we think you are among the liars in your claim, or "We do not think you are anything but among the liars" regarding it. Their intent is that he—and far be it from him—is firmly established in falsehood in his claim of being a messenger, or in that and in his claim of the descent of the punishment, which is sensed from the command to be mindful, as a threat.

The outward state of their condition is that by "thought" (zann), they intended certain realization.