Transliteration:( Awa lam yakfihim annaaa anzalnaa 'alaikal kitaaba yutlaa 'alaihim; inna fee zaalika larahmatanw wa zikraa liqawminy yu'minoon (section 5) )
129. This means that the Holy Quran is the greatest miracle of the Holy Prophet صلى الله عليه وآله وسلم. It this miracle was not convincing to them. then they will not bring faith after seeing any other miracle requested by them and become entitled to destruction. Not accepting faith after seeing miracles of their request means of descent of Divine Punishment.
Thus, not showing miracles requested by them too, is a mercy of the Holy Prophet
130. The purpose is to show that the Judgement miracles of the Prophets have remained as stories, but this Quran is such a living miracle that would be seen at all times. Not believing in it is, therefore, the height of wretchedness.
131. This tells us that the Holy Quran is a mercy unto the believers only i.c. special mercy while it is general mercy for the entire creation. Like the general mercy of our Holy Prophet is for the entire creation, but a special mercy for the believers only. Says Allah Almighty "And We sent you, but a mercy for all worlds" (S21 V107), while in the other verse is said, "To the believers is most kind and merciful" (S9 V128)
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The tafsir of Surah Ankabut verse 51 by Ibn Kathir is unavailable here.
Please refer to Surah Ankabut ayat 51 which provides the complete commentary from verse 51 through 52.
91. That is, “A Book like the Quran has been sent down to you in spite of your being unlettered. Is it not by itself a great miracle which should convince the people of your Prophethood? Do they yet need another miracle after this? The other miracles were the miracles for those who witnessed them. But this miracle is ever present in front of them. It is being recited before them almost daily; they can witness it as and when they like.†Even after such an assertion and argument by the Quran the audacity of those who try to prove that the Prophet (peace be upon him) was literate is astonishing. The fact, however, is that the Quran here has presented in clear terms the Prophet’s (peace be upon him) being illiterate as a strong proof of his prophethood. The traditions which lend support to the claim that the Prophet (peace be upon him) could read and write, or had learned reading and writing later in life, stand rejected at first glance, for no tradition opposed to the Quran can be acceptable. Then these traditions in themselves are too weak to become the basis for an argument. One of these is a tradition from Bukhari that when the peace treaty of Hudaibiya was being written down, the representative of the disbelievers of Makkah objected to the word Rasul-Allah being added to the name of the Prophet (peace be upon him). At this the Prophet ordered the writer (Ali, may Allah be pleased with him) to cross out the word Rasul-Allah and write Muhammad bin Abdullah instead. Ali refused to cross out Rasul-Allah. Then the Prophet (peace be upon him) took it in his own hand, struck out the word himself and wrote Muhammad bin Abdullah.
But this tradition from Bara bin Azib appears at four places in Bukhari and at two places in Muslim and everywhere in different words:
(1) At one place in Bukhari’s Kitab-us-Sulh. The words of this tradition are to the effect: “The Prophet (peace be upon him) told Ali to strike out the words. He submitted that he could not do that. At last, the Prophet (peace be upon him) crossed them out with his own hand.â€
(2) In the same book the second tradition is to the effect: “Then he, the Prophet (peace be upon him) said to Ali: Cross out Rasul-Allah. He said: By God, I shall never cross out your name. At last, the Prophet (peace be upon him) took the document and wrote: This is the treaty concluded by Muhammad bin Abdullah.â€
(3) The third tradition, again from Bara bin Azib is found in Kitab-ul-Jizia in Bukhari to the effect: “The Prophet (peace be upon him) himself could not write. He said to Ali: Cross out Rasul-Allah. He submitted: By God, I shall never cross out these words. At this, the Prophet (peace be upon him) said: Show me the place where these words are written. He showed him the place, and the Prophet (peace be upon him) crossed out the words with his own hand.â€
(4) The fourth tradition is in Bukhari’s Kitab-ul-Maghazi to the effect: “So the Prophet (peace be upon him) took the document although he did not know writing, and he wrote: This is the treaty concluded by Muhammad bin Abdullah.â€
(5) Again from Bara bin Azib there is a tradition in Muslim (Kitab-ul-Jihad) saying that on Ali’s refusal the Prophet (peace be upon him) himself wiped off the words Rasul- Allah.
(6) The second tradition from him in the same book says, “The Prophet (peace be upon him) said to Ali: Show me where the word Rasul-Allah is written. Ali showed him the place, and he wiped it off and wrote Ibn Abdullah.
The disparity in the traditions clearly indicates that the intermediary reporters have not reported the words of Bara bin Azib (may Allah be pleased with him) accurately. Therefore, none of these reports can be held as perfectly reliable so that it could be said with certainty that the Prophet (peace be upon him) had written the words “Muhammad bin Abdullah†with his own hand. Probably when Ali, refused to wipe off the word Rasul-Allah, the Prophet might have himself wiped it off after finding out the place where it was written, and then might have gotten the word Ibn Abdullah substituted by him or by some other writer. Other traditions show that there were two writers who were writing down the peace treaty; Ali and Muhammad bin Maslamah (Fath al-Bari). Therefore, it is not impossible that what one writer did not do was done by the other writer. However, if the Prophet (peace be upon him) actually wrote his name with his own hand, there are plenty instances of this in the world. The illiterate people learn to write their own name although they cannot read or write anything else.
The other tradition on whose basis it has been claimed that the Prophet (peace be upon him) was literate, has been reported by Ibn Abi Shaibah and Umar bin Shabbah from Mujahid. It says: “The Prophet (peace be upon him) had learned reading and writing before his death.†But in the first place, it is a weak tradition on account of its links as said by Hafiz Ibn Kathir: “It is weak: it has no basis.†Secondly, it is weak otherwise also, for if the Prophet (peace be upon him) had really learned reading and writing later in life, it would have become a well known fact. Many of the companions would have reported it, and it would also have been known from which person (or persons) he had learned this. But no one except one man, Aun bin Abdullah, from whom Mujahid heard this, has reported it. And this Aun was not even a companion, but a follower of the companions, who does not at all tell from which companion (or companions) he got this information. Evidently, on the basis of such weak traditions nothing which contradicts well known facts can become acceptable.
92. That is, “The revelation of this Book is, without any doubt, a great bounty of Allah, and it contains great admonitions for the people. But only those people can benefit by it are those who believe in it.â€
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