سُوْرَةُ الْاَنْفَالِ

Surah Al-Anfaal (8) — Ayah 31

The Spoils of War · Medinan · Juz 9 · Page 180

وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـٰذَآ ۙ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿31﴾
And when Our Verses (of the Qur’ân) are recited to them, they say: "We have heard (the Qur’ân); if we wish we can say the like of this. This is nothing but the tales of the ancients."
وَإِذَا wa-idhā And when
تُتْلَىٰ tut'lā are recited
عَلَيْهِمْ ʿalayhim to them
ءَايَـٰتُنَا āyātunā Our Verses
قَالُوا۟ qālū they say
قَدْ qad Verily
سَمِعْنَا samiʿ'nā we have heard
لَوْ law if
نَشَآءُ nashāu we wish
لَقُلْنَا laqul'nā surely, we could say
مِثْلَ mith'la like
هَـٰذَآ ۙ hādhā this
إِنْ in Not
هَـٰذَآ hādhā is this
إِلَّآ illā but
أَسَـٰطِيرُ asāṭīru tales
ٱلْأَوَّلِينَ l-awalīna (of) the former (people)

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 31) ➊ { وَ اِذَا تُتْلٰى عَلَيْهِمْ اٰيٰتُنَا قَالُوْا … : ’’ اَسَاطِيْرُ ‘‘} is the plural of {’’اُسْطُوْرَةٌ، اُسْطَارَةٌ، اُسْطِيْرَةٌ‘‘}, disordered stories. (Qamus) Ibn Jarir said that the plural of { ’’سَطْرٌ ‘‘} is {’’اَسْطُرٌ‘‘}, and its plural is {’’ اَسَاطِيْرُ ‘‘}. The disbelievers used to say, "What is this Quran? It is nothing but the disordered imaginary stories of the former people." They said this merely out of ignorance, because the Quran was not revealed to narrate history and stories in order, but for admonition. Therefore, wherever and to whatever extent the mention of an incident was needed, it was mentioned. Allah Almighty has mentioned this objection of theirs and its answer in more detail at another place. See Surah Al-Furqan (5, 6).

{لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هٰذَاۤ:} This is proof of their helplessness. Allah Almighty first asked them to bring the like of the whole Quran, then of ten surahs, and then of just one surah. In response, they are saying, "If we wish, we can say something like this too." Someone should ask them, if this is really the case, then who stopped you from bringing speech like it? Where has your sense of rivalry gone? Despite being so dumbfounded, why do you not want to say it? At least open your mouths, just bring a surah like the three verses of «{ اِنَّاۤ اَعْطَيْنٰكَ الْكَوْثَرَ. It is clear that you are plainly lying. See Surah Al-Baqarah (23, 24).

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

31. And when Our verses are recited to them, the disbelievers say: "We have heard this. If we wished, we could say something like this. This is nothing but tales of the ancients."

[32]
The Statement of Nadr bin Harith That We Too Can Bring Forth Such Speech:

It was Nadr bin Harith, who was among the chiefs of Quraysh and used to travel to Persia for trade. He used to say that we have heard this speech; what is in it except stories and tales? If we wish, we too can bring forth such speech. Thus, he brought stories of Rustam and Isfandiyar from Persia and said that the Quran contains the stories of ‘Ad and Thamud, and I have the stories of Rustam and Isfandiyar. But even his like-minded disbelievers did not accept this statement of his. Because when the Quran, not once but several times, challenged the disbelievers to gather all their writers and poets and produce even a single surah like the Quran, all of them expressed their inability. From this, it becomes clear that Nadr bin Harith’s own literary taste was of a very low kind. As for his attention to the guidance of the Quran, that was a far-off matter.