Fathakkir fama anta biniAAmati rabbika bikahin wala majnoon (surah Tur: 29)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(52:29) So exhort (them, O Prophet), for by your Lord's Grace, you are neither a soothsayer nor a madman. *22

Fazakkir famaaa anta bini`mati rabbika bikaahininw wa laa majnoon

*22) After depicting a scene of the Hereafter the address now turns to the obduracies of the disbelieves of Makkah with which they were resisting the message of the Ho]y Prophet (upon whom be peace): This verse though apparently addressed to the Holy Prophet is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Qur'anin support thereof, with the claim that he received that information from Allah and that it was Allah's Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay " any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or that he was a poet, or that he was a madman, or that he fabricated those strange things himself and presented them as Revelations from Allah only in order to impress the people. They thought that by passing such remarks against him they would be able to create suspicions among the people about him and would thus render his preaching ineffective and vain. About this it is being said: "O Prophet, the truth in fact is the same that has been presented from the beginning of the Surah to this point. If these people call you a sorcerer and a madman on account of these things, you should not take it to heart but should go on arousing the people from their heedlessness and warning them of the reality, for by the grace of God you are neither."
The word kahin (sorcerer) in Arabic is used for an astrologer, fortune teller and a wise man. In the pre-Islamic days of ignorance it was a full-fledged profession. The sorcerers claimed, and the credulous people thought and believed, that they knew the destinies of the people, or they had a special link with the spirits, devils and jinn through whom they came to know of the unseen realities. If a thing was lost, they could tell where it lay; if a theft occurred somewhere, they could tell who the thief was; and they could foretell destinies. People came to there, and they would tell them unseen things in exchange for gifts and offerings. They would sometimes visit the towns and villages and would cry about their profession so that the people might approach them. They had a way and manner and appearance of their own by which they became easily recognizable. The language they used also differed from the common speech of the people. They would utter rhymed and rhythmical sentences with a peculiar accent and modulation and generally used vague and ambiguous sentences from which every person could draw his own meaning. The Quraish chiefs in order to deceive the common people accused the Holy Prophet (upon whom be peace) of sorcery only for the reason that he was giving the news of the realities that arc hidden and his claim was that an angel from God came to reveal that news to him, and the Word of God that he was presenting was also rhymed. But no one in Arabia could be deceived by this accusation because no one was unaware of the sorcerers' profession and their general way and appearance and their language and business. Everyone knew what they did, why the people visited them, what they told them, what sort of modulated sentences they uttered and what subject-matter they contained. Then, above all, it could not be that a sorcerer would rise with a creed that went against the prevalent beliefs of the nation and would exert himself preaching it continuously at his own risk. Therefore, this accusation of sorcery did not apply to the Holy Prophet (on whom be peace) at all and no one in Arabia who had any common sense could be deceived by it.
Likewise, the disbelievers of Makkah also accused him of madness only for their own satisfaction, just as some shameless Western scholars of the present day in order to satisfy their malice and enmity against Islam, claim that, God forbid, the Holy Prophet (upon whom be peace) had epileptic fits and whatever he uttered during those fits was taken as Divine Revelation by the people. No sensible person in those days regarded such absurd accusations as worthy of any attention, nor can anyone today who reads the Qur'an and studies the wonderful feats of the Holy Prophet's leadership and guidance believe that these were the product of epileptic fits.