وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَذَا سِحْرٌ مُبِينٌ ﴿۷﴾ أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَى بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَهُوَ الْغَفُورُ الرَّحِيمُ ﴿۸﴾ قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ ﴿۹﴾

﴾7﴿ Wa izaa tutlaa 'alaihim Aayaatunaa baiyinaatin qaalal lazeena kafaroo lilhaqqi lammaa jaaa'ahum haazaa sihrum mubeen
﴾8﴿ Am yaqooloonaf taraahu qul inif taraituhoo falaa tamlikoona lee minal laahi shai'an Huwa a'lamu bimaa tufeedoona feehi kafaa bihee shaheedam bainee wa bainakum wa Huwal Ghafoorur Raheem
﴾9﴿ Qul maa kuntu bid'am minal Rusuli wa maaa adreee ma yuf'alu bee wa laa bikum in attabi'u illaa maa yoohaaa ilaiya wa maaa ana illaa nazeerum mubeen

﴾7﴿ And when Our clear verses are recited to them, the disbelievers say about the truth when it comes to them, This is clear magic
﴾8﴿ If I have fabricated it from myself, then you have no power to save me from the punishment of Allah. He is more knowledgeable about the words you immerse yourselves in. Allah is sufficient as a witness between me and you, and Allah alone is the Forgiving, the Merciful
﴾9﴿ Say, I am not a new messenger among the messengers, nor do I know what will happen to me or to you (in this world). I only follow what is revealed to me, and I am nothing but a clear warner

[7] This too is torment due to the rejection of the Qur’an. “For the truth” refers either to these clear verses themselves or to their meaning—that is, the affirmation of monotheism and the rejection of polytheism. “Magic” is like a spell, something imaginary without reality; these disbelievers also consider the Qur’an to be like that.
[8] This is another torment due to the rejection of the Qur’an, and it is more severe than before, because calling something magic does not imply attributing it to someone else. What is meant by “fabrication” here is that he (the Prophet) is accused of inventing lies from himself and then attributing them to Allah the Exalted.
(Say): This is the reply being presented. The essence of the reply is: if, hypothetically, I had fabricated lies about Allah the Exalted, then He would certainly punish me—just as it is stated in Surah Al-Haqqah (verses 45-46). And you would not be able to save me—just as in Al-Haqqah (verse 47).
However, Allah the Exalted has not punished me, but instead has testified in my favor.
(And He is the Most Forgiving, the Most Merciful): Zajjāj said that this is a call and encouragement for repentance and seeking forgiveness for all the polytheists and deniers.
[9] In this verse, there is a response to two doubts related to the previous content.
The first doubt: They (the disbelievers) said that you are an inventor (of lies) because you have made a claim (of monotheism and prophethood) that no one else before you has made.
The second doubt: If you are not an inventor, then inform us about the unseen aspects of our affairs.
These verses answer both doubts in order:
The answer to the first doubt is:
(Say: I am not something new among the messengers)—meaning, I have not invented a new matter from myself that sets me apart from the previous messengers. Rather, I have presented the same message of monotheism and claim of prophethood that the earlier messengers also brought.
("Bid‘an") in Arabic refers to anything new for which no previous example exists. In Islamic terminology, bid‘ah (innovation) refers to anything not established by a legal (shar‘i) proof and fabricated within religion—whether in speech, belief, or practice.
The classification of bid‘ah into good or bad, or obligatory and recommended, is not valid because the Messenger of Allah (May Allah bless him and give him peace) said: “Every innovation is misguidance.” Any classification mentioned by some scholars is said to be regarding linguistic bid‘ah, not religious bid‘ah.
The answer to the second doubt is:
(And I do not know what will be done with me or with you)—this refers to worldly affairs.
Commentators have reported from Hasan al-Basri that this verse pertains to this world. As for the Hereafter—Allah forbid—the Prophet (May Allah bless him and give him peace) certainly had knowledge that he was forgiven and destined for Paradise. However, regarding worldly matters, he was not the knower of the unseen.
He did not have knowledge of whether he would be driven out of Mecca, or whether he would be killed or not. Nor did he know whether the people would accept his message or reject it, whether punishment would come upon them or not, and how that punishment would occur.
Question: In the hadith of Umm al-‘Ala’ al-Ansariyyah (regarding safety), it is narrated: “By Allah, I am the Messenger of Allah, and I do not know what will be done with me or with you.”
Answer: The correct wording in this narration is: “I do not know what will be done with him,” as reported by Imam Bukhari. The same has been stated by al-Qurtubi and Ibn Kathir.