or may follow them, Allah has mentioned this in several places. He mentions Pharaoh; the man who disputed with Abraham when Allah had granted him kingship; and the chiefs among the people of Noah, ‘Ād, and others. He also mentions the statements of their learned men, as in His words:

“When their messengers came to them with clear proofs, they rejoiced in the knowledge they possessed.”

And He says:

“None dispute concerning Allah’s signs except those who disbelieve,”

continuing to His words:

“They argued with falsehood to refute the truth thereby,”

and then to His words:

“Those who dispute concerning Allah’s signs without any authority having come to them—how hateful this is to Allah,”

to the end of the verse.

The authority referred to is revelation sent down from Allah. In this surah, “Hā Mīm, Ghāfir,” He recounts instructive examples of the circumstances and arguments of kings and learned men who opposed the messengers, as in His words:

“Those who dispute concerning Allah’s signs without any authority having come to them have nothing in their hearts but pride, though they will never attain the greatness they seek.”

And His words:

“Have you not seen those who dispute concerning Allah’s signs? How are they turned away?”

continuing to His words:

“That is because you used to rejoice on earth without right and because you used to exult.”

The same applies to Surahs al-An‘ām and al-A‘rāf, most of the Meccan surahs, and some of the Medinan surahs. They address these people, set forth analogies and examples for them, and recount their stories and those of the prophets and their followers in their dealings with them. Hence He—glorified be He—says:

“We had certainly established them in a position in which We have not established you, and We gave them hearing, sight, and hearts,”

to the end of the verse. He thus describes how they had been endowed with various kinds of