أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ
“Is it then from this speech that you (people) are shocked/surprised?”
Capturing all before it
After all your myths, denials, and worldly theatrics—you, of all people, find this speech strange?
Elevation of the Qur’an
It rebukes their reaction: astonished at the Qur’an, yet unastonished at their own beliefs.
Focus of the rebuke
Questioning the Qur’an while building life on falsehoods and ignorance of the unseen.
What is being confronted?
الْحَدِيثِ — Speech, Story, and Exposure
Root sense: revealing what was concealed
Al-Hadeeth relates to كشف/إظهار — exposure. Speech manifests inner thought; hadath/haadith denote an event that has appeared and become known.
In the Qur’an
Al-Hadeeth is used in its original sense: “speech/story/recount,” not the later technical meaning for the recorded sayings/acts of the Messenger ﷺ.
Subtle link to exposure
Note the thematic tie to: “It has no discloser besides Allah.” What Allah withholds won’t be exposed; what He has exposed—this Qur’an—you deem strange.
لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ
“It has no discloser (or exposer) besides Allah”.
The Qur’an is the exposing of Allah’s guidance and wisdom to mankind through speech after it had been lost and hidden from humanity.
Delivered as Speech
Oral impact
Speech has a greater capacity to affect and move hearts than writing. Calling it “strange” becomes an excuse to not listen and evade its impact.
Original vs. technical terms
Like ‘ulamaa’ originally meant “those who have knowledge,” later becoming a technical term. Similarly, Al-Hadeeth here holds its original meaning: speech/story.
“It is only the ‘Ulamaa’ from His slaves that fear Allah”.
تَعْجَبُونَ — Astonishment, Strangeness, and Denial
Semantic range
- Extreme unfamiliarity; beyond what is usual.
- Implies istighrāb (deeming strange) and inkār (denial).
- Linked to ‘ujb: self-admiration and pride.
Ar-Rāghib al-Iṣfahānī
Al-‘Ajab is used for what cannot be explained due to its extremity: “How could that happen? How is that possible?!” ‘Ujb denotes arrogance in oneself.
Ibn ‘Āshūr
Here, al-‘ajab is deeming it impossible or far-fetched (i.e., to be from Allah), or a metaphor for denial—akin to:
أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ
“Are you in shock at the decree of Allah?”
What your “astonishment” exposes
- You deem strange what came from the very Source you came from—what should be most familiar to your soul.
- You accept the inexplicable (Lāt, ʿUzzā, Manāt, angels with female names, stars), but consider the clearest speech inexplicable.
- You go to extremes in shirk, greed, worldly ambitions, major sins and indecencies—yet call this balanced speech “extreme.”
- You label this speech “unreasonable” while it calls you to reason and deep thinking.
أَفَلَا تَعْقِلُونَ
“Will you not then use your reason?”
لَعَلَّهُمْ يَتَفَكَّرُونَ
“That they may think deeply”
أَفَلَا تَتَفَكَّرُونَ
“Will you not think deeply?”
Misplaced shock vs. manifest truth
Rebuke of unjustified reaction
You act high and mighty before Allah’s speech—while the Book itself is an exposing of guidance and wisdom for you.
What is truly strange?
To be unshocked by falsehoods and extremes, but shocked at revelation that clarifies, balances, and calls you to accountability.
Reference phrases cited
لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ
“It has no discloser (or exposer) besides Allah”.
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
“It is only the ‘Ulamaa’ from His slaves that fear Allah”.
أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ
“Are you in shock at the decree of Allah?”