Tafsir of Al-`Ankabut 29:51

"Is it not sufficient for them..." This is a resumption of speech originating from His side—Exalted is He—in response to their suggestion, and an explanation of its invalidity. The interrogative particle (Hamza) denotes denial and negation, and the conjunction (Waw) connects to a suppressed clause implied by the context; meaning: Have they not desisted, and is there not sufficient for them as a sign, dispensing with all other signs, that:

"We have revealed to you the Book..." The one that speaks the truth, confirming the heavenly scriptures that preceded it, while you were far removed from studying or practicing them.

"...recited to them?" Its recitation continues upon them, and they are challenged by it. Thus, it remains a permanent sign with them that does not vanish or perish, unlike every other sign that disappears after its occurrence. It has been said that "recited to them" refers to the People of the Scripture, meaning the verification of what is in their hands regarding your description and your religion; this has validity if the pronoun in "they said" [in the previous verses] refers to the People of the Scripture. But if it refers to the disbelievers of Quraysh, the implication there is evident.

"Indeed, in that..." Meaning, this Book, which is of great status and remains throughout the passing of ages; and it is said: that which is a clear argument.

"...is a mercy..." Meaning, a great blessing.

"...and a reminder..." Meaning, an admonition.

"...for a people who believe." Meaning, their concern is belief, not obstinacy. Thus, the prepositional phrase is connected to "reminder," and the verb is intended for the future tense. It is also permissible that "mercy" and "reminder" are both objects of competition for the prepositional phrase, in which case the verb could refer to the present.

Al-Faryabi, Al-Darimi, Abu Dawud in his Marasil, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated from Yahya ibn Ja'dah who said: Some Muslims brought a shoulder blade upon which they had written some of what they heard from the Jews. The Messenger of Allah (may Allah bless him and grant him peace) said: "It is sufficient for a people in folly or misguidance that they turn away from what their Prophet brought to them toward what someone else brought to others." Thereupon, this verse was revealed: "Is it not sufficient for them that We have revealed to you the Book..."

Al-Isma'ili in his Mu'jam and Ibn Marduwayh narrated from this same Yahya something similar to what was mentioned, reported from Abu Hurayrah (may Allah be pleased with him). According to this view, "believe" is taken at its apparent meaning and nothing else. This has been criticized on the grounds that the context—both preceding and succeeding—is regarding the disbelievers, and that it is apparent that the verse "Is it not sufficient for them..." is a response to their saying, "Why are not signs sent down..." etc. Thus, to make this the cause of revelation constitutes a departure from that [context]. So, ponder this.

Based on this, the verse serves as evidence for those who track the Torah and its like. This prohibition has been narrated from Aisha (may Allah be pleased with her).

Ibn 'Asakir narrated from Abu Mulaykah, who said: Abdullah bin Amir bin Rukn gifted a gift to Aisha (may Allah be pleased with her). She thought it was Abdullah bin Amr, so she returned it and said: "He tracks the books, and Allah the Almighty has said: 'Is it not sufficient for them that We have revealed to you the Book, recited to them?'" It was then told to her that it was Abdullah bin Amir, so she accepted it.

Several reports have come regarding this prohibition. Abd al-Razzaq in Al-Musannaf and Al-Bayhaqi in Shu'ab al-Iman narrated from Al-Zuhri that Hafsa came to the Prophet (may Allah bless him and grant him peace) with a book containing the stories of Joseph written on a shoulder blade, and she began reading it to him. The face of the Prophet (peace and blessings be upon him) began to change color, and he said: "By Him in whose hand is my soul, if Joseph were to come to you and I were among you, and you followed him and left me, you would have gone astray. You are the share of the Prophets among the nations, and I am your share among the nations."

Abd al-Razzaq and Al-Bayhaqi also narrated from Abu Qilabah that Umar ibn al-Khattab (may Allah be pleased with him) passed by a man reading a book. He listened to him for a while and found it good. He said to the man: "Write for me from this book." He replied: "Yes." So he bought a piece of leather, prepared it, and the man brought it to him and copied for him on its front and back. Then he came to the Prophet (may Allah bless him and grant him peace) and began reading it to him. The face of the Messenger of Allah (may Allah bless him and grant him peace) began to change, and a man from the Ansar struck the book and said: "May your mother mourn you, O son of Khattab! Do you not see the face of the Messenger of Allah since this day, while you are reading this book to him?" The Prophet (may Allah bless him and grant him peace) then said: "I have only been sent as an opener and a closer. I have been given the comprehensive words and their conclusions. The discourse has been shortened for me concisely, so let not those who rush blindly—meaning those who fall into every matter without deliberation—destroy you." It is also said: "the confused."

Regarding these reports, some scholars have verified that the prohibition applies only when there is fear of corruption in the religion, and that is something about which there is no doubt in the early days of Islam; the reports are interpreted in this light. The discussion on this has already preceded, so remember it.