Surah As-Saffat (The Arrangers in Rank): Verse 12

{بَلْ عَجِبْتَ وَيَسْخَرُونَ} (Nay, you wonder, while they mock.)

Issue 1: Establishing the Context

The argument here is that these deniers have already acknowledged that God Almighty is capable of creating things more difficult than resurrecting bodies. It is established by clear reason that whoever is capable of the more arduous task is certainly capable of the easier one.

Despite this self-evident proof, these people remain insistent on denying the Resurrection and the Day of Judgment. This situation is a matter of extreme astonishment, as how can one remain insistent on denial when such a clear proof has been presented?

Therefore, O Muhammad, you wonder at their persistence in denial, as they have reached a point where they mock you for asserting the establishment of gathering, resurrection, and the Hereafter. This is what is meant by the verse: {Nay, you wonder, while they mock}.

Issue 2: The Reading of the Verb "You Wonder" (عَجِبْتَ)

There are two primary readings for this verb:

1. *عُجِبْتَ (with a dammah on the tā’):* Read this way by Hamzah and Al-Kisa'i, and historically by Ibn Abbas, Ibn Mas'ud, Ibrahim, Yahya ibn Waththab, and Al-A'mash, and it is the reading of the people of Kufa and preferred by Abu Ubaidah.
2. *عَجِبْتَ (with a fatḥah on the tā’):* Read this way by the rest of the reciters.

Arguments for the Fatḥah Reading (عَجِبْتَ - You [Muhammad] wonder):

1. The reading with dammah (عُجِبْتَ) implies ascribing wonder to God Almighty. This is impossible, as wonder is a state that arises from ignorance of a thing's nature, and ignorance cannot be attributed to God.
2. God has attributed wonder to Muhammad (صلى الله عليه وسلم) in another verse: {And if you wonder, then wondrous is their saying...} (Qur'an 13:5).
3. In the current verse, {Nay, you wonder, while they mock}, it appears they mocked because of that wonder (attributed to the Prophet). Since they mocked it, that wonder must originate from him.

Responses from Those Who Read with Dammah (عُجِبْتَ - God wonders):

1. Regarding the first argument (ascribing wonder to God): We do not accept that the dammah reading necessarily ascribes wonder to God. The intended meaning is: Say, O Muhammad, "Nay, you wonder, while they mock." This structure is similar to: {How much more seeing and hearing are they!} (Qur'an 19:38), meaning: "What you say about them is what they are truly like." Similarly, {How patient they are with the Fire!} (Qur'an 2:175).
2. Even if it implies ascription to God: Why do you claim this is impossible? It is narrated that Shurayh preferred the fatḥah reading, saying wonder is only fitting for one who lacks knowledge. Al-A'mash mentioned this to Ibrahim (Al-Nakha'i), who replied that Shurayh wondered with his knowledge, whereas Abdullah (Ibn Mas'ud) knew more and read with the dammah.

The Definitive View:

The Qur'an and Sunnah indicate that attributing wonder to God is permissible.

• From the Qur'an: {And if you wonder, then wondrous is their saying} (Qur'an 13:5). This means: If you, O Muhammad, wonder at their saying, then their saying is also wondrous to Me. (A counter-argument suggests it means: "If you wonder, then their saying is wondrous in your view.")
• From the Sunnah: The Prophet (صلى الله عليه وسلم) said: "Your Lord wonders at the despair of your people and their hopelessness, and your Lord wonders at a young man who has no inclination toward heedlessness."

If this is established, then God's wonder is different from human wonder. As stated regarding other attributes: {And they plot, and Allah plots} (Qur'an 8:30), {Allah mocked them} (Qur'an 9:79), and {And He is deceiving them} (Qur'an 4:142). Deception, plotting, and mockery from God are contrary to these states in His creatures.

The established principle in this area is that these terms, when applied to God, refer to the ultimate consequences of the action, not the initial state. Therefore, when a person wonders at something, they magnify it. God's wonder means He magnifies that state: if it is ugly, a great punishment follows; if it is beautiful, a great reward follows.

This concludes the discussion on this debate. The closest position is that if the dammah reading (عُجِبْتَ) is established by Tawātur (mass transmission), it must be followed, and the interpretation given above applies. If it is not established by Tawātur, the fatḥah reading (عَجِبْتَ) is preferable. And Allah knows best.

Then the Almighty said:

{وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ * وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ * وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُّبِينٌ * أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ * أَأَبَاؤُنَا الْأَوَّلُونَ * قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ}

{And when they are reminded, they do not remember. * And when they see a sign, they mock it, * And say, "This is not but apparent magic." * "When we die and become dust and bones, are we indeed to be resurrected? * Or even our ancient fathers?" * Say, "Yes, and you will be humbled [or contemptible]." }