Ar-Ra'd: (7) And those who disbelieve say...

It is known that the Almighty recounted that the disbelievers attacked the Prophet's (PBUH) prophethood for three reasons:

1. First, by attacking the concept of resurrection and afterlife.
2. Second, by attacking the truthfulness of what he warned them about regarding the descent of annihilating punishment.
3. Third, by demanding a miracle and clear proof from him, which is mentioned in this verse.

It is known that the reason for this [demand for a miracle] was their denial that the Qur'an was a miracle. They said: "This book is like all other books, and a person producing a specific composition or book is never a miracle. Rather, the miracle is what was like the miracles of Moses and Jesus, peace be upon them."

It is known that some people claimed that no miracle proving the truthfulness of Muhammad (PBUH) appeared except the Qur'an. They argued: "This statement is only valid if they attacked the miraculous nature of the Qur'an while no other type of miracle appeared through him. Because if another type of miracle had appeared through him, it would have been impossible for them to say: {Why is a sign not sent down to him from his Lord?} This indicates that the Prophet (PBUH) had no miracle other than the Qur'an."

It is known that the response to this is twofold:

The First Way: Perhaps what they meant was a demand for miracles other than the miracles they had already witnessed from him (PBUH), such as the trunk of the palm tree groaning, water springing forth from between his fingers, and feeding a large crowd with little food. Thus, they demanded overwhelming miracles from him, like parting the sea with a staff or turning the staff into a serpent.

If it is asked: What was the reason that Allah Almighty prevented them and did not grant them [those specific miracles]?

We say: When the one miracle was shown, the purpose was fulfilled. Therefore, demanding the rest would be arbitrary. The Qur'an's appearance is a miracle, so there was no need for the other miracles. Furthermore, perhaps the Almighty knew that they would persist in obstinacy even after the requested miracles appeared, and they would then become deserving of annihilating punishment. For this reason, Allah Almighty did not grant them what they requested. Allah Almighty clarified this by saying: {And if Allah had known any good in them, He would have made them hear; and if He had made them hear, they would have turned away while they were turning aside} (Al-Anfal: 23). This shows that He did not grant them their request because of His knowledge that they would not benefit from it. Moreover, opening this door leads to an endless sequence: every time one miracle is brought, another person comes demanding another miracle, which would invalidate the call of the Prophets (peace be upon them), and that is false.

The Second Way in response is that perhaps the disbelievers made this statement before witnessing the other miracles. Then, when the Almighty recounted this from the disbelievers, He said: {You are only a warner, and for every people there is a guide}. This verse contains several issues:

The First Issue: The reciters unanimously agreed on the indefinite form (tanwin) of Hādin (guide) and the omission of the yā’ when continuing recitation. They differed on the pause: Ibn Kathir paused with the yā’, while the rest paused without it (this is the narration of Ibn Fulaikh from Ibn Kathir for ease).

The Second Issue: There are interpretations regarding the meaning of this verse:

The First Interpretation: It means that the Messenger (PBUH) is a warner and clarifier to his people, and for every preceding people, there was a guide and a warner calling them. Allah Almighty made them equal in showing miracles, but each people had a specific method, which necessitated that they be singled out with a specific miracle. Since the dominant feature in Moses' time was sorcery, his miracle was made similar to their practice. Since the dominant feature in Jesus' time was medicine, his miracle was of that kind—healing the blind and lepers and raising the dead. Since the dominant feature in the time of the Prophet (PBUH) was eloquence and rhetoric, his miracle was appropriate for that era: the eloquence of the Qur'an. Since the Arabs did not believe in this miracle, even though it was most suited to their nature, it is more appropriate that they would not believe upon the appearance of other miracles. This is what the Judge [Al-Qadi Abd al-Jabbar] established, and it is the sound view that keeps the discourse coherent.

The Second Interpretation: The meaning is that they do not deny the miraculous nature of the Qur'an, so your heart should not be troubled because of it. You are only a warner; your duty is only to warn until faith settles in their hearts. You do not have power over them. {And for every people there is a guide}—One who is capable of guiding them through creation, and that is Allah the Glorified. Thus, the meaning is: You have only the warning; as for guidance, it is from Allah Almighty.

It is known that the literalist commentators mentioned opinions here:

1. The warner and the guide are one and the same. The meaning is: You are only a warner, and for every people there is a specific warner, and the miracle of each one is different from the miracle of the other.
2. The warner is Muhammad (PBUH), and the guide is Allah Almighty. This is narrated from Ibn Abbas, Sa'id ibn Jubayr, Mujahid, and Ad-Dahhak.
3. The warner is the Prophet, and the guide is Ali (may Allah be pleased with him). Ibn Abbas (may Allah be pleased with him) said: The Messenger of Allah (PBUH) placed his hand on his chest and said: "I am the warner." Then he pointed to the shoulder of Ali (may Allah be pleased with him) and said: "You are the guide, O Ali! By you, those who are guided after me will be guided."

**7 < { Allah knows what every female bears, and what the wombs retain and what they increase. And all things with Him are in measure. * Knower of the unseen and the witnessed, the Great, the Exalted. * Whether one conceals his speech or declares it openly, and whether one is hidden by night or goes forth by day. } > 7

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