Those who disbelieved were the Quraysh. Some of them said to one another: 'Shall we guide you to a man,' meaning Muhammad, blessings and peace be upon him, 'who tells you of a wonder from wonders: that you will be resurrected and created anew after you have become dust and remnants, and that decay will tear your bodies apart completely, meaning: it will separate you and scatter your parts in every way. Is he fabricating lies about Allah in what he attributes to Him? Or is he possessed by madness that suggests this to him and puts it on his tongue?' Then Allah, glorified and exalted is He, said: 'Muhammad is not involved in fabrication or madness in any way; he is free from both. Rather, those who say this, the disbelievers in resurrection, are falling into the punishment of the Fire and into what leads them to it from being misguided from the truth, while they are heedless of that. This is the most extreme form of madness and the most complete in its grip on their minds: their falling into punishment is a messenger of their falling into misguidance, as if they were two entities at the same time. Because misguidance, when punishment is one of its necessities and causes, makes them seem as if they are truly connected. And Zayd ibn Ali, may Allah be pleased with him, read: 'He will inform you.'

If you say: 'You have made the torn a source, like the house of the book: Did you not know the ones who send forth the rhymes...' [from Jarir, and it is from the verses of the book. And 'the sent forth' is a source on the pattern of the passive participle, meaning sending forth or arranging. And 'the girl let her hair down' means she combed it, so it flowed and became beautiful, and it is added to the agent's preposition. And 'the rhymes' are the object, and the accusative 'the stuttering' is due to its resemblance to the added, or its ending is for necessity, meaning: I do not stutter over them, nor am I unable about them, nor do I seek them, nor do I steal them. And it is possible that 'the stuttering' is a weakness of meaning. And 'the seeking' means hiding, from the covering of the wound, which is its covering that conceals it, 'in them' means in them.]

So is it permissible for it to be a place? I said: Yes. Its meaning is what has happened to the dead in the bellies of birds and beasts, and what the floods have passed through and taken in every direction, and what the winds have scattered and thrown in every place. If you say: 'What is the agent in 'if'? I said: What is indicated by 'Indeed you are in a new creation' and its like has preceded. If you say: 'Is 'new' in the meaning of a doer or a done to?' I said: It is, according to the Basrians, in the meaning of a doer; you say: 'He has become new,' like 'He has become iron,' and 'He has become few.' And according to the Kufans, it is in the meaning of a done to, from 'He became new' if he was cut. And they said: It is what the weaver has newly woven in the garment, then it became widespread. And they say: 'That is why they said' [the phrase 'that is why they said' refers to the Arabs.] 'a new garment,' and it is, according to the Basrians, like the saying of Allah, 'Indeed, the mercy of Allah is near' and similar to that. If you say: 'Why did you drop the hamzah in 'Has he fabricated' but not in the word 'sorcery,' and both are hamzah of connection?' I said: The norm is to drop it, but a matter compelled them to leave it in 'Is it sorcery?' due to the fear of confusing the question with the statement, because the hamzah of connection is open like the hamzah of inquiry. If you say: 'What is the meaning of describing misguidance as distance?' I said: It is from metaphorical attribution, because distance is a characteristic of the misguided when he is far from the straight path, and the further he is from it, the more misguided he is.

If you say: 'The Messenger of Allah, blessings and peace be upon him, was well-known for knowledge among the Quraysh, and his informing about resurrection was widespread among them, so what is the meaning of his saying: 'Shall we guide you to a man who informs you?' and they denied it to them and presented the guidance to him as if he were unknown in an unknown matter?' I said: They intended by that mockery and ridicule, so they brought it out in the manner of boasting with some riddles that are exchanged for laughter and amusement, pretending ignorance of him and his matter.