Surah Al-Anbiyaa (21) — Ayah 5

(Ayah 5) ➊ For the explanation of {بَلْ قَالُوْۤا اَضْغَاثُ اَحْلَامٍۭ … : ’’ اَضْغَاثُ اَحْلَامٍۭ ‘‘}, see Surah Yusuf (44).
➋ Allah Almighty, after mentioning the various statements of the disbelievers who denied the Noble Qur’an, proved that they well know that the Qur’an is the word of Allah, but due to stubbornness and hostility, they are not ready to accept it, therefore they are extremely confused and hesitant about how to deny the Qur’an. Sometimes they say that these are confused tales of dreams, then they say no, rather you (ﷺ) have composed it yourself and attributed it to Allah. Then they are not satisfied with this, so they say no, actually you are a poet and this Qur’an is the result of your poetic imagination. In Surah Muddathir (18 to 25), a similar confusion of a prominent disbeliever is mentioned. But Allah Almighty had already answered all such statements of theirs, that if you doubt that this Qur’an is the word of Allah, then bring a book like it, or bring ten surahs like it, or at least bring one surah like it. If you do not do this, and you will not be able to do it, then fear the fire of Hell and believe in it. The reality is that the Noble Qur’an is the greatest miracle given to the Messenger of Allah (ﷺ). The disbelievers had no answer to it at that time, nor will they ever be able to answer it until the Day of Judgment. But they were not ready to accept it, so they said that even after seeing this miracle, we will not believe; this Messenger should bring us the miracles that were given to the previous messengers, for example, the she-camel of Salih (علیہ السلام), the staff of Musa (علیہ السلام), Isa (علیہ السلام) giving life to the dead, making the blind see, etc.

5. 1. These whispering wrongdoers did not stop there, but said that this Qur'an is a collection of bewildering thoughts like confused dreams, rather it is his own fabrication, rather he is a poet and this Qur'an is not a book of guidance, it is poetry. That is, they are not settled on any one thing. Every day they change their stance and invent new accusations.

5. 2. That is, just as the she-camel was for Thamud, and the staff and the shining hand, etc., were for Musa (Moses) عليه السلام.

5. Rather, they say: "These (verses of the Quran) are confused dreams; rather, he has fabricated it himself; rather, he is a poet [6]. If so, let him bring us a sign [7] like those that were sent to the former messengers."

[6]
The Council of Consultation at Walid bin Mughirah’s House:

The real matter was that all the Qurayshi chiefs were united in their opposition to you, but they could not figure out what exactly to call you. Should they call you a sorcerer, possessed, a soothsayer, or a poet? What should they say to the people to keep them away from him (Muhammad ﷺ)? Thus, for this purpose, the Qurayshi chiefs went to Walid bin Mughirah, who was Abu Jahl’s uncle and, after the death of Harb bin Umayyah, the leadership of Quraysh had come into his hands. The question before them was how to render the call of this Prophet ineffective so that the pilgrims coming from outside could be protected from the evil of this man. Walid bin Mughirah was a sensible man. He said, “Present your suggestions in this matter.” One person said: “We will say that this man is a soothsayer.” Walid said: “By Allah! This man is not a soothsayer. In his speech, there is neither the humming of soothsayers, nor rhyme, nor any other poetic composition. How can he be a soothsayer?” Another said: “We will say he is insane.” Walid said: “By God, he is not insane. We have seen madmen too. In him, there is neither the suffocating state of the insane, nor their erratic movements, nor their incoherent speech.” A third said: “We will say he is a poet.” Walid said: “He is not a poet either. We know all forms of poetry—rajaz, hazaj, qareed, maqbood, mabsut. In any case, his speech is not poetry.” A fourth said: “We will say he is a magician.” Walid said: “He is not a magician either. This man neither performs incantations like magicians nor ties knots.”

The Hostile Activities of Quraysh of Makkah to Stop the Call of the Quran:

Then the people, exasperated, said: “Then you yourself present your flawless opinion.” He said: “Let me think for a while.” After much contemplation, he presented his opinion: “You people can say that this man presents such speech which is a kind of magic, by which a brother is separated from his brother, a father from his son, a husband from his wife, and discord spreads in families and tribes.” Thus, agreeing on this suggestion, all the people departed. To implement this suggestion, the Quraysh formed an eleven-member committee, headed by Abu Lahab. Wherever the Messenger of Allah ﷺ went for preaching, Abu Lahab would also arrive right behind and say: “People! Do not listen to this man’s words. He is irreligious and presents such speech that causes enmity within families and tribes.” The result of these hostile activities was completely contrary to their wishes. The name of Islam and the Prophet of Islam spread to every corner of Arabia through them, and people became curious that they must at least listen to what such a person has to say. In this way, the enemies accomplished in a short time what the Muslims might not have been able to do for a long time. Through such hostile activities of the disbelievers, Allah Almighty created a means of good for Islam.

The Deeds of Nadr bin Harith:

Besides Abu Lahab, there was another person, Nadr bin Harith, whose method was completely different from Abu Lahab’s. Once, he said to the chiefs of Quraysh: “O Qurayshis! Muhammad ﷺ was the most beloved, truthful, and trustworthy man among you. Now, if he has come with Allah’s message, you sometimes call him a poet, sometimes a soothsayer, sometimes insane, and sometimes a magician. Whereas he is neither a poet, nor a soothsayer, nor insane, nor a magician, because we know such people very well. O people of Quraysh! Think, what calamity has befallen you?” Then the solution to this calamity that Nadr bin Harith thought of was that he himself went to Hira. There, he learned the stories of kings and the tales of Rustam and Isfandiyar. Then, like Abu Lahab, he would also arrive at every place where the Prophet of Islam ﷺ went for preaching. Upon arriving there, he would narrate his stories and ask the people: “On what basis is Muhammad’s ﷺ speech better than mine?” The effect of his activities was the same as that of Abu Lahab’s.

[7] That is, they demand a miracle in such a way as if they are completely ready to believe, and only the witnessing of a miracle remains. Whereas, the destruction of previous nations was caused by their demand for a miracle. When it was given to them, they still did not believe. Now, what guarantee is there that after seeing a miracle, they will definitely believe? They too, like the previous nations, have become bent on their own destruction.