وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا ﴿۸۹﴾ وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا ﴿۹۰﴾ أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا ﴿۹۱﴾ أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا ﴿۹۲﴾ أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا ﴿۹۳﴾ وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا ﴿۹۴﴾

﴾89﴿ Wa laqad sarrafnaa linnaasi fee haazal quraani min kulli masalin fa abaaa aksarun naasi illaa kufooraa
﴾90﴿ Wa qaaloo lan nu'mina laka hattaa tafjura lanaa minal ardi yamboo'aa
﴾91﴿ Aw tusqitas samaaa'a kamaa za'amta 'alainaa kisafan aw ta'tiya billaahi wal malaaa'ikati qabeelaa
﴾92﴿ Aw tusqitas samaaa'a kamaa za'amta 'alainaa kisafan aw ta'tiya billaahi wal malaaa'ikati qabeelaa
﴾93﴿ Aw yakoona laka baitum min zukhrufin aw tarqaa fis samaaa'i wa lan nu'mina liruqiyyika hatta tunazzila 'alainaa kitaaban naqra'uh; qul Subhaana Rabbee hal kuntu illaa basharar Rasoolaa
﴾94﴿ Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaaa illaaa an qaalooo aba'asal laahu basharar Rasoola

﴾89﴿ And indeed, We have explained in this Qur'an every type of example for the people, but most people do nothing except show ingratitude
﴾90﴿ And they say, We will never believe in you until you cause a spring to gush forth for us from the earth
﴾91﴿ Or [until] you have a garden of date palms and grapes, and you cause rivers to flow abundantly through it
﴾92﴿ Or you cause the sky to fall upon us in fragments, as you have claimed, or you bring Allah and the angels before us face to face
﴾93﴿ Or you have a house of gold, or you ascend into the sky. And we will not believe in your ascension until you bring down to us a book we can read. Say, "Glory be to my Lord! Am I anything but a human messenger
﴾94﴿ And nothing prevented the people from believing when guidance came to them except that they said, Has Allah sent a human as a messenger

[89] This presents one of the reasons for the miraculous nature of the Noble Qur'an. After encouraging toward the Qur'an, this verse serves as a warning against its denial.
The phrase "مِنْ كُلِّ مَثَلٍ" means various kinds of examples—that is, diverse explanations including evidences, warnings, threats, glad tidings, and so on.
Note: In the word "أَبَىٰ" (he refused), there is a sense of absolute negation—meaning "he does nothing"—and this is validated by the exception that follows. This structure strongly emphasizes the rejection of the Qur'an.

[90] This verse is a warning about the disbelievers demanding miracles from the Messenger of Allah (May Allah bless him and give him peace) out of opposition and stubbornness. In this demand, they mention eight types of miracles:
1. Causing springs to gush forth from the ground of Makkah, so that their benefit would be general.
2. Producing gardens and rivers—even if just for the Prophet himself—which are changes within the earth.
3. Exercising control over the sky and those in it.
4. Transforming from poverty to wealth, or ascending from the earth to the sky in a visible manner.
Since the Prophet (May Allah bless him and give him peace) had informed them about his ascension during the night journey (Mi'raj), they immediately shifted their demand, saying: “We don’t accept mere ascension unless you bring down a large book with you.”
Note: The belief of idolaters about righteous people was that they could control the heavens and the earth, and that Allah and the angels were subordinate to them. Based on this false belief, they made these demands of the Messenger of Allah (May Allah bless him and give him peace).
The summary of the reply is: “I am a human and a messenger. Even though I am a messenger, as a human being, I do not have control over the universe.”
The phrase "كَمَا زَعَمْتَ" refers to those verses that mention the splitting and rending of the skies, but the disbelievers, due to their disbelief, refer to these descriptions as mere "claims" (zann).
"لِرُقِيِّكَ" is derived from raqi and irtiqā’, meaning "to ascend." Some tried to interpret it as a "small book" or "scroll," but such a meaning doesn't exist in any reliable Arabic dictionary—so that interpretation is incorrect.
Question: In the Musnad of Ahmad, there's a narration in which Allah says to the Prophet (May Allah bless him and give him peace), "If you wish, I will turn the sand of Makkah into gold for you," but he refused—how reliable is this? Answer: The chain of this hadith includes the narrator ‘Ali ibn Zayd, who is weak, so the narration is not considered strong.
[94] This verse is a warning regarding the denial of the Prophet’s humanity. This question stems from the previous verse, where it was stated, “I am a human and a messenger.” They rejected him on this basis.
The essence of the verse is that the mere fact of the Prophet being human became a reason for them to reject his prophethood. In verse 55 of Surah Al-Kahf, the obstacle to accepting tawḥīd is mentioned—thus, there is no contradiction in the two exclusive statements, as they each refer to different aspects.
Even today, idol-worshipping people—such as the Barelvis—deny the Prophet’s humanity. The only difference is: the earlier people saw the Prophet with their eyes and rejected his prophethood because of his human nature; while the people of today have not seen him, yet they reject his humanity. Both share the same disbelieving belief—that humanity and prophethood are incompatible.