Surah Ash-Shu'ara: (197 - 202) Or was it not...

Verse 197

This verse mentions the second proof for the truthfulness and prophethood of the Prophet (peace be upon him).

The point is that a group of the scholars of the Children of Israel embraced Islam and affirmed that the Torah and the Gospel contained descriptions of the Prophet (PBUH) regarding his characteristics and attributes. The polytheists of Quraysh used to approach the Jews to inquire about this news. This clearly indicates his prophethood, as the concordance of divine books regarding his description and attributes definitively proves his status as a prophet.

Grammatical Note: It has been recited with the masculine verb {يَكُن} (yakun), making āyah (sign) its predicate (khabar) and {أَن يَعْلَمَهُ} (that [the scholars] knew it) its subject (ism). It has also been recited with the feminine verb {تَكُن} (takun), making āyah the subject and {أَن يَعْلَمَهُ} the predicate. The latter reading is less common because it places the indefinite noun as the subject and the definite (implied by the following clause) as the predicate. However, it is permissible to use the feminine verb takun even when āyah is in the accusative case, similar to the verse: {ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا} (Then their excuse was not other than that they said...) (Al-An'am: 23).

Verse 198

After establishing the prophethood of Muhammad (PBUH) and the truthfulness of his speech through the two previously mentioned proofs, Allah clarifies that these disbelievers are not benefited by any signs or proofs.

If We had sent this Qur'an down to some non-Arab person who did not master the Arabic language, they would still have disbelieved and fabricated excuses for their denial.

Verse 199

The verse implies that the Qur'an was revealed to an eloquent Arab man, whose speech they heard, understood, and recognized as inimitable and miraculous. This was coupled with the glad tidings of previous divine books. Yet, they disbelieved, calling it poetry at times and magic at others.

Verse 200

This means: Just as We established the proof in the hearts of the believers, We similarly caused this disbelief (التكذيب) to penetrate and settle deeply in the hearts of the criminals. No matter what We do to them, they cannot deviate from their state of denial and rejection.

This also serves as a consolation for the Messenger (PBUH), as knowing the eternal decree of their persistence in disbelief brings about a sense of resignation, and resignation is described as one of two forms of relief.

The statement {كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ} indicates that everything occurs by the decree and creation of Allah.

Al-Kashshaf suggests that this means the denial became deeply ingrained in their hearts, becoming an innate, inherent quality.

The Response (Al-Razi's View): Either Allah did something to them that necessitated the preference of denial over affirmation, or He did not.

1. If He did the former, then we have already demonstrated (in Surah Al-An'am) that preference (Tarjih) does not become established unless it reaches the level of necessity (Wujub), at which point the intended meaning is achieved.
2. If He did absolutely nothing to cause this preference, then the statement {كَذَلِكَ سَلَكْنَاهُ} (Thus have We inserted it) becomes impossible, just as attributing disbelief to the flight of a bird would be impossible, since the flight has no connection to their disbelief.

Al-Kashshaf asks: What is the function of the phrase {لَا يُؤْمِنُونَ بِهِ} (they would not have believed in it) following {سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ}?

Answer: Its function is that of clarification and explanation (الموضح والمبين). It is presented to explain and confirm the ingrained denial in their hearts. It follows up on the meaning that they will remain in denial until they witness the promised punishment.

Verses 201 - 202

Verse 203

Verse 204

Verse 205

Verse 206

Verse 207