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* تفسير Tafsir al-Jalalayn

{ أَكَانَ لِلنَّاسِ عَجَباً أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ آمَنُوۤاْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ قَالَ ٱلْكَافِرُونَ إِنَّ هَـٰذَا لَسَاحِرٌ مُّبِينٌ }

Is it for the people the people of Mecca this interrogative is meant as a disavowal; the preposition li- ‘for’ and its dependent genitive noun al-nās ‘the people’ constitute a circumstantial qualifier of His saying a wonder ‘ajaban read in the accusative as a predicate of kāna; or if read in the nominative ‘ajabun as its subject its predicate which is also its subject if read according to the former accusative reading is the following an awhaynā that We have inspired a man from among them Muhammad (s) saying an ‘that’ is explicative ‘Warn threaten the people the disbelievers with chastisement and give good tidings to those who believe that they have a prior a preceding promise of truth with their Lord’? that is a preceding fair reward in return for the deeds they have sent forward. The disbelievers say ‘Truly this Qur’ān that comprises all of that mentioned is manifest sorcery’ a variant reading for la-sihrun has la-sāhirun ‘a sorcerer’ where it is the Prophet s to whom they are referring as being ‘a manifest sorcerer’.

Tafsir al-Jalalayn, trans. Feras Hamza
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