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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
-Yûnus ( يونس )

Tafsir al-Jalalayn

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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