| Jonah: (2) Was it a wonder to mankind...

In this verse, there are several issues:

Issue 1: The Disbelief of the Quraysh Regarding the Selection of Muhammad (PBUH) as a Messenger

The polytheists of Quraysh were astonished that Allah singled out Muhammad (PBUH) for prophethood and revelation. Allah refuted their astonishment.

Evidence of their astonishment:

1. Their statement regarding the oneness of God: $\text{{Is it a wonder that Allah has made [all] gods one God? Indeed, this is a strange matter.}} (Surah Sad: 5) and \text{{And the eminent ones among them set out, [saying], "Go and remain steadfast to your gods. Indeed, this is something intended."}} (Surah Sad: 6). If they were astonished by the singularity of the Divine, it is not far-fetched that they would also be astonished by Allah singling out Muhammad (PBUH) for revelation.
2. The people of Mecca used to say that Allah did not send a messenger to His creation except an orphan of Abu Talib.
3. Their statement: \text{{Why was this Qur'an not sent down to a great man from the two towns?} } (Surah Az-Zukhruf: 31).

The astonishment has two possible interpretations:

1. They were astonished that Allah sent a human being as a messenger, as indicated by their saying: \text{{Did Allah send a human being as a messenger?}} (Surah Al-Isra: 94).
2. They were not astonished by the sending of a human messenger per se, but rather by Allah singling out Muhammad (PBUH) for revelation and prophethood despite his poverty and orphan status.

Allah's Refutation of their Astonishment: This is evident in the verse: \text{{Was it a wonder to mankind that We revealed to a man from among them...}} The phrase \text{{Was it a wonder to mankind...}} is interrogative in form but conveys negation/reproach, denying that this event should be considered astonishing.

Reasons why this astonishment was unwarranted:

1. Divine Sovereignty: Allah is the Owner and Sovereign of creation, possessing the right to command, forbid, permit, and prevent. These directives must reach the accountable beings through some human intermediary. Thus, sending a messenger is logically permissible, not impossible.
2. Purpose of Creation and Divine Mercy: Allah created mankind to worship Him (\text{{And I did not create the jinn and mankind except to worship Me}}} [Adh-Dhariyat: 56]). He perfected their intellects and enabled them to distinguish between good and evil. Knowing that His servants would not adhere to their obligations without a guide, it became incumbent upon Allah, out of His grace, generosity, and mercy, to send a messenger. How, then, can this necessary act be astonishing?
3. Historical Precedent: Allah has never ceased sending messengers to people throughout time, as He states: \text{{And We sent not before you except men to whom We revealed...} } (Surah Yusuf: 109). Since precedents exist (like Noah, peace be upon him, as mentioned in Surah Al-A'raf: 59, and the stories of other prophets), astonishment is misplaced.
4. Muhammad's Character: Allah sent them a man whose lineage they knew, and whose trustworthiness, honesty, and chastity were universally acknowledged. Furthermore, he was illiterate, had no prior association with religious scholars, and had never read a book. Yet, he recounted their histories and informed them of past events, proving his truthfulness and divine support (\text{{It is He who sent among the unlettered a Messenger from among them...} } [Al-Jumu'ah: 2]; \text{{And you were not reading any book before it, nor did you transcribe it with your right hand...} } [Al-Ankabut: 48]). This removes any basis for astonishment.
5. Recurrence of Astonishment: Similar astonishment was expressed at the advent of every prophet, such as Hud to 'Ad (Al-A'raf: 65) and Salih to Thamud (Al-A'raf: 73), including the statement: \text{{Have you wondered that a reminder has come to you from your Lord through a man from among you?} } (Al-A'raf: 63).
6. Analyzing the Basis of Astonishment: The astonishment must be either about:
   • Allah sending a messenger from humanity.
   • Allah singling out Muhammad (PBUH) for prophethood.

• Regarding the first point (human messenger): This is illogical because when accountability is established, a guide/messenger is necessary to explain the required religious duties (like worship). Furthermore, it is more appropriate for the messenger to be of the same species for better rapport and understanding, as Allah states: \text{{And if We had made him an angel, We would have made him [appear as] a man...} } (Al-An'am: 9) and \text{{Say, "If there were on the earth angels walking securely, We would have sent down to them from the heaven an angel as a messenger."} } (Al-Isra: 95).
  • Regarding the second point (singling out Muhammad): This is also illogical because Muhammad (PBUH) was known for his virtues, piety, and trustworthiness. His only perceived flaw was being an orphan and poor. This is baseless because Allah is self-sufficient and His judgment is not influenced by wealth or poverty (\text{{And your wealth and your children will not bring you nearer to Us in station...} } [Saba: 37]).

Therefore, the astonishment of the disbelievers regarding Allah singling out Muhammad (PBUH) for revelation is fundamentally flawed.

Issue 2: Grammatical Analysis of the Verse

The Hamza (أ) in \text{{أكان...} } serves to negate the astonishment. \text{{أن أوحينا...} } is the subject (Ism Kāna), and \text{{عجبا} } is the predicate (Khabar Kāna).

Ibn Abbas recited it as \text{{عجب} } (indefinite noun), making \text{{عجبا أن أوحينا} } the predicate (definite phrase), similar to \text{{يكون مزاجها عسلا وماء} } (its mixture is honey and water).

The preferred reading is that Kāna is a full verb (tāmma), and \text{{أن أوحينا} } is an apposition (badal) to \text{{عجبا} }.

Issue 3: The Meaning of \text{{لِلنَّاسِ} } (to mankind)

Allah said \text{{أكان للناس عجبا} } (a wonder to mankind) and not \text{{أكان عند الناس عجبا} } (a wonder among mankind). The former implies that they actively made it an object of wonder for themselves, focusing their mockery and astonishment upon it. The latter phrasing lacks this specific implication of active designation.

Issue 4: The Function of \text{{أن} } in \text{{أن أوحينا} } and \text{{أن أنذر} }

In \text{{أن أوحينا} }, \text{{أن} } combined with the verb forms a verbal noun (masdar), which is the subject of Kāna, and \text{{عجبا} } is the predicate. The predicate is placed before the subject here because the focus of the negation is their astonishment.

In \text{{أن أنذر الناس} }, \text{{أن} } is explanatory (mufassirah) because the revelation (Wahy) carries the meaning of speech (Qawl). Alternatively, it could be the lightened form of the heavy inna, meaning: "The matter is that We warned the people."

Issue 5: The Order of Warning and Giving Good Tidings

After establishing that revelation was sent, the verse details its content: warning and giving good tidings.

• Warning: For the disbelievers and sinners, so they may refrain from what is improper.
• Good Tidings: For the obedient, to increase their desire for righteousness.

Warning is mentioned before good tidings because purification (removing the blameworthy) precedes adornment (achieving the praiseworthy).

Issue 6: The Meaning of \text{{قَدَمِ صِدْقٍ} } (a truthful precedent/standing)

There are linguistic and exegetical opinions on this phrase.

Linguistic Opinions (as narrated by Al-Wahidi in Al-Basit):

• Al-Layth and Abu Al-Haytham: Qadam means precedence or being ahead. The meaning is that they already have merit/goodness with Allah. (Quoting a line of poetry emphasizing lineage and prior merit).
• Ahmad ibn Yahya: Qadam is any good deed performed in advance.
• Ibn Al-Anbari: Qadam is a metaphor for an action that is performed immediately, without delay or postponement.

The reason Qadam is used for these meanings is that striving and preceding can only occur through stepping forward (qadam). Thus, the result is named after the cause, just as a blessing (ni'mah) is called a hand (yad) because it is given by the hand.

The Benefit of Adding Sidq (Truthfulness): This addition emphasizes the great merit and high rank of these precedents. Some interpret \text{{قَدَمِ صِدْقٍ} } as a "station of truthfulness" (maqām ṣidq).

Exegetical Opinions:

• Some interpret it as righteous deeds.
• Some interpret it as reward.
• Some interpret it as the intercession of Muhammad (PBUH). Ibn Al-Anbari favored this latter view, citing poetry about seeking refuge through the Prophet (PBUH) on the Day of Stumbling.

Issue 7: The Disbelievers' Response

When the messenger came to the disbelievers, warned them, gave them good tidings, and brought them what was appropriate to Divine wisdom and grace, they responded with astonishment: \text{{Indeed, this is an evident sorcerer.}} Meaning, this claimant to prophethood is merely a sorcerer.

The structure implies: "When he warned them, the disbelievers said..." Al-Qaffal noted that omitting such conjunctions is common in the Qur'an.

Issue 8: Disagreement over the Referent of \text{{ساحر} } (Sorcerer)

Ibn Kathir, Asim, Hamzah, and Al-Kisai recited \text{{إِنَّ هَٰذَا لَسَاحِرٌ مُّبِينٌ} } (Indeed, this is an evident sorcerer), referring to Muhammad (PBUH). The rest recited \text{{لَسَاحِرٌ} }$ (referring to the Qur'an).

Significance of Calling the Qur'an Magic: Describing the Qur'an as magic indicates its high status in their view and the fact that it was miraculous, making them unable to compete with it, thus forcing them to resort to this accusation.

Interpretation of the Accusation (Praise or Blame?): The commentators differed on whether they meant this as a condemnation or a form of praise:

1. Condemnation: They meant it was outwardly beautiful but fundamentally false and baseless.
2. Praise (of effect): They meant that due to its extreme eloquence and the impossibility of imitating it, it was akin to magic.

Why the Response to the Accusation is Omitted: This statement is considered utterly baseless, so a direct refutation was omitted. The basis for its falsehood is that the Prophet (PBUH) lived among them, his entire life was known to them, he associated with no one outside their community, and Mecca was not a center of profound scholars from whom he could have learned such extensive knowledge or magic. Given these facts, attributing the Qur'an to sorcery is profoundly corrupt, hence the omission of a direct answer.

< { Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging [the affairs of] His creation. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Will you not remember? } >