Tafsir of Al-`Alaq 96:6

{Nay, indeed, man...} This is a rebuke to the one who denies God’s favor upon him through his arrogance, even if the object of his denial is not explicitly mentioned, as the context implies it.

{...that he sees himself} Meaning: that he sees himself as self-sufficient. In verbs of the heart, it is said: "I saw myself" and "I knew myself," which is a specific characteristic of such verbs. The meaning of "seeing" here is "knowing." If it meant physical sight, it would be impossible to combine two pronouns (the subject and the object) in the verb. {Self-sufficient} is the second object.

{Indeed, to your Lord is the return} This shifts to addressing man directly, threatening him and warning him of the consequences of his arrogance. Al-rujʿā is a verbal noun like al-bushrā, meaning "the return."

It is said this was revealed regarding Abu Jahl. It is also said regarding {Have you seen the one who forbids}. It is narrated that he said to the Messenger of God (ﷺ): "Do you claim that whoever is self-sufficient becomes arrogant? Then make the mountains of Mecca for us into silver and gold, so we may take from them, become arrogant, abandon your religion, and follow yours." Gabriel descended and said: "If you wish, We shall do that; but if they do not believe thereafter, We shall do to them what We did to the people of the Table (the Ma'idah)." The Messenger of God (ﷺ) refrained from praying for this, out of mercy for them.

It is also narrated that he (the cursed one) said: "Does Muhammad rub his face in the dust among you?" They said: "Yes." He said: "By what he swears by, if I see him, I will trample his neck." He approached him, then recoiled on his heels. They asked: "What is the matter with you, Abu al-Hakam?" He replied: "Between me and him is a trench of fire, terror, and wings."

{Have you seen the one who forbids} The meaning is: Tell me about the one who forbids some of God’s servants from their prayer—is that forbidder on a correct path in what he forbids of the worship of God? Or is he one who commands righteousness and piety in what he commands of idol worship, as he believes? Likewise, is he upon the denial of the Truth and turning away from the correct religion, as we say?

{Does he not know that God sees} And is aware of his conditions, his guidance, and his misguidance, and will recompense him accordingly. This is a threat.

If you ask: What is the object of "Have you seen"? I say: "The one who forbids" along with the conditional clause; both are in the place of the two objects. If you ask: Where is the response to the condition? I say: It is omitted. The estimation is: "If he were upon guidance or commanded piety, does he not know that God sees?" It was omitted because it is mentioned in the second conditional clause. If you ask: How is it valid for "Does he not know" to be the response to the condition? I say: Just as it is valid in your saying: "If I honor you, will you honor me?" and "If Zayd does good to you, will you do good to him?" If you ask: What is the second "Have you seen" and its position between the objects of the first? I say: It is redundant, repeated for emphasis.

Al-Hasan said it was Umayyah ibn Khalaf who used to forbid Salman from prayer.

{Nay!} A rebuke to Abu Jahl and a humiliation for his forbidding the worship of God and his commanding the worship of al-Lat.

{If he does not desist} From what he is doing.

{We will surely drag him by the forelock} We will seize his forelock and drag him by it into the Fire. Al-safʿ is to seize something and pull it violently.

{A forelock, lying and sinful} It is a substitute for "the forelock." It is permissible to substitute a noun for a definite noun even if it is indefinite, because it is described (adjectivally), thus gaining benefit. It is also read as nāṣiyatin (genitive) or nāṣiyatan (accusative), both as an insult. Describing it as lying and sinful is a metaphorical attribution; in reality, these belong to its owner. This contains a beauty and eloquence not found in saying "the forelock of a liar and a sinner."

{Let him call his council} Al-nādī is the assembly where people gather. The intent is the people of the council.

It is narrated that Abu Jahl passed by the Messenger of God (ﷺ) while he was praying and said: "Did I not forbid you?" The Messenger of God (ﷺ) spoke harshly to him. He said: "Do you threaten me, while I am the one with the largest council in the valley?" Then this was revealed.

{We will call the angels of punishment} Al-zabāniyah in the speech of the Arabs are the guards. The singular is zabīnah, like ʿifriyah, from al-zabn, which is pushing. They are the angels of punishment.

{Nay! Do not obey him} Remain firm in your state of disobeying him.

{And prostrate} Continue in your prostration, meaning prayer.

{And draw near} Draw near to your Lord. In the Hadith: "The closest a servant is to his Lord is when he prostrates."