Tafsir of Ash-Shu`ara' 26:198

Al-A'jam (الأعجم): One who does not speak clearly, in whose tongue there is a lack of clarity or inability to express. Al-A'jami (الأعجمي) is the same, though it contains an extra ya of attribution for emphasis. Al-Hasan read it as Al-A'jamiyyin (الأعجميين). Because those who speak a language other than their own are not understood, they called such a person A'jam and A'jami, likening him to one who cannot speak clearly. They applied this term to every animal or bird that makes a sound. Humayd said: Nor an Arab who was troubled by a non-Arab (A'jam).

{Salaknahu} (سلكناه): We inserted it and established it. The meaning is: We sent this Quran down upon an Arab man in a clear Arabic tongue. They heard it, understood it, and recognized its eloquence and that it is miraculous—incapable of being countered by similar speech. Furthermore, the scholars of the previous revealed scriptures agreed that the glad tidings of its revelation, the description of the one upon whom it was revealed, and its contents and stories were all in their books. This confirmed it was from Allah and not "legends" as they claimed. Yet, they did not believe; they denied it, calling it poetry at times and magic at others, claiming it was Muhammad’s fabrication.

{And if We had sent it down upon some of the non-Arabs} who do not master Arabic, let alone be capable of composing its like, {and he had recited it to them} in this eloquent, miraculous manner, challenging them with it, they would have disbelieved in it just as they did, and they would have fabricated excuses for their denial, calling it magic.

Then He said: {Thus have We inserted it}—meaning, just as this insertion occurred, We inserted it into their hearts, established it, and fixed it there. We placed it in their hearts in this state of disbelief and denial. No matter what is done for them or how their affairs are managed, there is no way they will change from their state of denial and rejection, as He said: "And even if We had sent down to you a written scripture on a parchment and they touched it with their hands, those who disbelieve would say, 'This is not but obvious magic'" (Al-An'am: 7).

If you ask: How can He attribute the "insertion" of disbelief to Himself? I say: He intended to indicate that disbelief is firmly established in their hearts to the highest degree. He made it as if it were something they were naturally molded and created upon. Do you not see their saying, "He is molded upon stinginess"? They mean that stinginess is firmly established in him, for innate traits are more permanent than acquired ones. The proof is that He attributed the refusal to believe to them immediately after, saying: {They do not believe in it}.

If you ask: What is the position of {They do not believe in it} in relation to {We have inserted it into the hearts of the criminals}? I say: It acts as a clarification and summary. It is presented to show that it is fixed in their hearts as something denied and rejected. Thus, it is followed by what confirms this meaning: that they will remain in a state of denial until they witness the punishment. It is also possible that it is a state (hal), meaning: "We inserted it into their hearts while they are not believing in it."

Al-Hasan read: (Fa-ta'tiyahum) with a ta, meaning: the Hour. And baghtatan (suddenly) with a vowel. In the codex of Ubayy: (Wa-yarawnahu baghtatan).

If you ask: What is the meaning of the sequence in His saying: {...then it comes to them suddenly...}? I say: It does not mean the literal succession of seeing the punishment, being surprised by it, and asking for a respite. Rather, it is a sequence in terms of intensity. It is as if it were said: They will not believe in the Quran until they see the punishment, then what is more intense—its sudden arrival—and then what is more intense than that—their asking for a respite. An example is when you say to someone you are admonishing: "If you do evil, the righteous will despise you, and then Allah will despise you." You do not mean that Allah’s despising occurs immediately after the righteous's despising; rather, you intend to rank the intensity of the matter for the wrongdoer.

{Do they then seek to hasten Our punishment?} This is a rebuke, a denial, and a mockery. Its meaning: How can one who is exposed to a punishment—for which he will ask for a respite, even for the blink of an eye, and not be granted—seek to hasten it? It is possible that this is a narration of the rebuke they will receive when they ask for a respite on that Day, and "hastening" in this context is a narration of a past state.

Another perspective is that their hastening of the punishment was due to their belief that it would not happen, and that they would enjoy long lives in safety. So Allah said: Do they hasten the punishment out of arrogance, insolence, mockery, and reliance on long hopes? Then He said: Suppose the matter is as they believe regarding their enjoyment and longevity; if the warning reaches them after that, what will their long lives and pleasant living avail them then?

Maymun ibn Mihran met Al-Hasan during the Tawaf and said, "Admonish me." He did not add anything to the recitation of this verse. Maymun said, "You have admonished and been eloquent." It was also read: (Yumatta'un) with a light ta.

{And We did not destroy any city except that it had warners * as a reminder; and never have We been unjust.}