َ وَمَا لَا تُبْصِرُونَ ﴿۳۹﴾ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿۴۰﴾ وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَا تُؤْمِنُونَ ﴿۴۱﴾ وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَا تَذَكَّرُونَ ﴿۴۲﴾ تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ ﴿۴۳﴾ وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿۴۴﴾ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿۴۵﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿۴۶﴾

﴾39﴿ Wa maa laa tubsiroon
﴾40﴿ Innahoo laqawlu Rasoolin kareem
﴾41﴿ Wa maa huwa biqawli shaa'ir; qaleelan maa tu'minoon
﴾42﴿ ﴾43﴿ Tanzeelum mir rabbil 'aalameen Wa law taqawwala 'alainaa ba'dal aqaaweel
﴾44﴿ Wa law taqawwala 'alainaa ba'dal aqaaweel
﴾45﴿ La-akhaznaa minhu bilyameen
﴾46﴿ Summa laqata'naa minhul wateen

﴾39﴿ And to that which you do not see
﴾40﴿ Indeed, this is surely the message of a noble Messenger
﴾41﴿ And it is not the word of a poet; little is it that you believe.
﴾42﴿ Nor is it the word of a soothsayer; little is it that you take heed
﴾43﴿ (It is) a revelation sent down from the Lord of the worlds.
﴾44﴿ And if he had fabricated against Us some false sayings
﴾45﴿ We would certainly have seized him by the right hand
﴾46﴿ Then certainly We would have cut off his jugular vein

[40] This is the response to the oath.
(لَقَوْلُ) – The word qawl here refers either to recitation or to revelation, and the genitive construction indicates the one receiving it.
The messenger referred to is the human messenger, meaning the Messenger of Allah (May Allah bless him and give him peace).
Whereas in Surah At-Takwīr (81:19), the messenger refers to Jibrīl (peace be upon him), based on the descriptions mentioned after it.
(كَرِيمٍ) – The term karīm refers to someone possessing all noble and perfect qualities appropriate to his nature. All the perfections of humanity were brought together in Muhammad, the Messenger of Allah (May Allah bless him and give him peace).
[41,42] Kahānah (soothsaying) is the claim of knowing the unseen through astrology, calculation, or similar means, and its source is the devils, as mentioned in Surah Ash-Shu‘arā.
Most of the information from soothsayers is false, whereas all the reports in the Qur’an are true.
Also, the evil nature of the devils is mentioned in connection with this, showing clearly that the Qur’an is neither poetry nor soothsaying—so the Prophet is neither a poet nor a soothsayer.
Note: In the first verse, the denial of faith is mentioned, and in the second, the denial of reflection (reminder).
The reason is that poetic speech typically doesn’t produce firm belief or certainty—it merely entertains the mind, so faith doesn’t result from it.
In contrast, people might believe in the reports of a soothsayer, but their words lack purpose in terms of reflection or spiritual reminder.
Thus, each phrase is paired appropriately with what it negates.
[44,45,46,47] This is also a proof of the truthfulness of the Prophet and the Qur’an, but through another method.
(بِالْيَمِينِ) – The verb akhadh here means to seize or punish. Minhu refers to the person himself, and al-yamīn refers to the right hand, as is the custom of kings when punishing rebels: they first cut off the right hand, then strike from the front toward the back of the neck. Or, it may refer to binding the right hand, disabling it from action.
(الْوَتِينِ) – This is the name of a main artery that runs from the head to the heart, or it may refer to the spinal vein.
The essence is: if this Prophet had falsely invented a statement against Allah, then Allah would have destroyed him immediately. But Allah kept him safe from such a punishment until his natural death—no part of his body was struck in such a way that caused death, nor was he killed by anyone else’s hand.
Therefore, it is clear that he is a true Prophet.
This is a specific method of reasoning used to prove the truthfulness of the Messenger of Allah (May Allah bless him and give him peace). It does not apply to every false claimant of prophethood—that's why the pronoun in "taqawwala" refers specifically to him.
If this reasoning were general, the verse would have said “If anyone were to invent” (law taqawwalah aḥadun ‘alaynā).
Thus, the objection raised by Mirza Ghulam Ahmad Qadiani is invalid. He claimed: “If I were a liar, I would have been destroyed in this manner.” The answer is as mentioned: this verse refers specifically to the Prophet Muhammad (May Allah bless him and give him peace), not to every false claimant. That’s why Musaylimah al-Kadhdhāb and Aswad al-‘Ansī, both false claimants to prophethood, were not destroyed in this specific manner either.