| Page: (4-7) And they wondered that a Warner came to them...

When the Almighty recounted the state of the disbelievers—their arrogance and contention—He followed it by explaining their corrupt statements.

He said: {And they wondered that a Warner came to them}

Regarding the phrase {from among them}, there are two interpretations:

1. They said: Muhammad is equal to us in outward appearance, inner character, lineage, form, and shape. How is it conceivable that he alone among us would be singled out for this high station and lofty rank?
2. The purpose of this phrase is to highlight the extent of their ignorance. A man came to them inviting them to Monotheism, veneration of the angels, encouragement toward the Hereafter, and aversion from this world. Furthermore, this man was one of their close relatives, and they knew him to be far from lying or deceit. All these factors should necessitate acknowledging his truthfulness. Yet, due to their foolishness, these people wonder at his message. This is similar to His saying: {Or have they not recognized their Messenger, so they deny him?} (Al-Mu'minun: 69).

Thus, {And they wondered that a Warner came to them} means that Muhammad was from their own clan and kin, equal to them in worldly means. They were astonished that he should be specially chosen for God's Prophethood and distinguished from them by this noble characteristic. In summary, the only cause for this wonder was envy.

Then the Almighty said: {And the disbelievers said, "This is a sorcerer, a liar."}

He did not say "And they said," but rather {And the disbelievers said} to show astonishment and indicate that this statement issues only from complete disbelief.

• A sorcerer is one who prevents obedience to God and calls to the obedience of Satan, whereas this Prophet does the exact opposite.
• A liar is one who reports something contrary to reality. He reports the existence of the Ancient, Wise, Knowing Creator, and the Resurrection and subsequent events, the truth of which is established by rational proofs. How could he be a liar?

Furthermore, the Almighty recounted all that they relied upon to establish his falsehood, which consists of three matters:

1. What relates to Divine attributes (Theology).
2. What relates to Prophethood.
3. What relates to the Hereafter (Resurrection).

The doubt concerning Divine attributes is their saying: {Has he made the gods [many] into one God? Indeed, this is an amazing thing.}

It is narrated that when 'Umar embraced Islam, the Muslims rejoiced greatly, and this grieved the Quraysh leaders. Twenty-five of their chieftains gathered and went to Abu Talib, saying: "You are our elder and chief. You know what these foolish people [meaning the Muslims] have done. We have come to you so you may arbitrate between us and your nephew."

Abu Talib summoned the Messenger of God (peace and blessings be upon him) and said: "Nephew, these are your people asking you questions. Do not lean entirely toward your people." The Prophet (PBUH) asked what they wanted. They said: "Abandon us and abandon the mention of our gods, and we will leave you and your God."

The Prophet (PBUH) replied: "What if I grant you what you ask, will you give me one word by which you will rule the Arabs and the non-Arabs will submit to you?" They said: "Yes." He said: "Say: Lā ilāha illā Allāh (There is no god but God)."

They stood up and said: {Has he made the gods into one God? Indeed, this is an amazing thing.}

This means it is profoundly astonishing.

I say that the astonishment stems from two aspects:

1. These people were not people of deep reflection and deduction; their imaginations followed sensory perceptions. Since they observed in the tangible world that the power and knowledge of a single agent are insufficient to maintain the vast creation, they analogized the unseen to the seen, concluding that the preservation of this numerous world requires many gods, each responsible for maintaining a different species.
2. Their ancestors, despite their large numbers and supposed intelligence, were misguided and erroneous. Yet, this single man is truthful and correct.

I swear by my life, if we were to accept the application of the rule derived from the seen world to the unseen world without proof or evidence, the first doubt [regarding multiplicity of gods] would be necessary. This invalidates the fundamental premise of the Anthropomorphists (Mujassimah) regarding the Divine Essence, and the premise of the Mu'tazilites regarding Divine actions.

• Regarding the Essence (Mujassimah): They say: Since every existing thing in the tangible world must be a body occupying space, the Unseen must also be so.
• Regarding Actions (Mu'tazilites): They say: If a certain act is ugly for us, it must be ugly for God.

Based on what we have mentioned, if the claims of these Anthropomorphists regarding the Essence and Actions were sound, it would necessitate affirming the validity of the polytheists' doubt. Since we agree on the falsehood of their doubt, we know that the foundation of the Anthropomorphists' claims and the doctrine of the Mu'tazilites is void and false.

As for the second doubt (regarding Prophethood/Resurrection), by my life, if adherence to tradition (Taqlid) were true, this doubt would be necessary. Since it is false, we know that adherence to tradition is void.

Here remain some discussions:

The word ʿujāb (amazing) is the superlative form of ʿajīb (strange/wonderful), similar to how ṭawīl (long) corresponds to ṭiwāl, ʿarīḍ (wide) to ʿirāḍ, and kabīr (great) to kibār. It can also be intensified for exaggeration, as in His saying: {And they plotted a plot} (Nuh: 22).

The author of Al-Kashshāf mentioned that ʿujāb is read with both tashdīd (shaddah) and takhfīf (no shaddah). He stated that the intensified form (ʿujjāb) is more emphatic than the relaxed form (ʿujāb), similar to {And they plotted a great plot} (Nuh: 22, where kabār is used).

Then the Almighty said: {And the leaders among them set out, [saying to one another], "Go forth and remain steadfast to your gods."}

We have already mentioned that al-mala' (the leaders) refers to the people whose presence fills hearts and eyes with awe and majesty.

{among them} means from Quraysh. After the Prophet (PBUH) silenced them with his decisive answer, the leaders departed from Abu Talib's gathering, saying to one another: {And the leaders among them set out, [saying to one another], "Go forth and remain steadfast to your gods."}

There are discussions regarding this:

The famous recitation is {an imshū} (that you go forth). Ibn Abi 'Abla recited it as {imshū} (Go forth) with the omission of an. The author of Al-Kashshāf stated that an here means "i.e." (meaning 'that is to say'), because those departing from a council of discussion must speak and confer about what transpired in the preceding meeting. Thus, their departure implied the meaning of speech. Ibn Abbas narrated: "And the leaders among them set out, walking."

The meaning of {an imshū} is that some of them said to others: "Go forth, and remain steadfast to your gods." They concluded: "You have no way to repel Muhammad's command; indeed, this is a matter intended [to happen]." There are three interpretations for this:

1. The clear emergence of Muhammad's religion has no apparent cause; its increasing manifestation can only be because God wills it. Whatever God wills to happen cannot be repelled.
2. The matter is like one of the calamities of time; we cannot escape it.
3. Your religion is a matter intended, meaning it is sought to be taken from you. Al-Faqal said: This is a phrase used for threat and intimidation. Its meaning is that Muhammad's goal is not to establish religion, but rather to gain control over us so he can rule over our wealth and children as he wishes.

Then He said: {We have not heard of this in the latest creed.}

Al-Milla al-Ākhirah (the latest creed) refers to the creed of the Christians. They said: "This Monotheism that Muhammad (PBUH) brought, we have not heard of it in the religion of the Christians." Alternatively, al-Milla al-Ākhirah could refer to the creed of Quraysh, whose ancestors they followed.

Then they said: {This is nothing but a fabrication.} Meaning, an invention and a lie.

The essence of their argument from this perspective is: "We have not heard from our ancestors the call to Monotheism; therefore, it must be false." If adherence to tradition (Taqlīd) were true, the statement of these polytheists would be correct. Since it is false, we know that adherence to tradition is false.

{Has the reminder been sent down upon him from among us?}

{Rather, they are in doubt concerning My reminder. Rather, they have not yet tasted My punishment.}

{Or do they possess the treasuries of the mercy of your Lord, the Exalted in Might, the Bestower?}

{Or do they possess the dominion of the heavens and the earth and whatever is between them? Then let them ascend upon the means [of ascent].}

{A mere company [of disbelievers] there, defeated, from among the confederates [parties].}