: 997: Sorcery: 2: Tafsir Ibn Kathir: (1/137).

189: 1002: Babylon: 1: Tafsir Ibn Kathir: (1/137).

: 1003: Cursed: 2: Previous source: (1/142).

190: 1005: They are punished: 1: Tafsir Ibn Kathir: (1/138). He said: Thus it was narrated by Abu Hatim ibn Hibban in his Sahih from al-Hasan from Sufyan from Abu Bakr ibn Abi Shaybah from Yahya ibn Bukayr - with his chain, and this is a hadith gharib (singular) from this chain, and its narrators are all reliable, from the narrators of the two Sahihs, except for this Musa ibn Jubayr, who is the Ansari, the Sulami, their mawla (client), the Madani al-Hadhdha'. Abu Dawud and Ibn Majah narrated for him, and Ibn Abi Hatim mentioned him in his book Al-Jarh wa al-Ta'dil, and he did not recount anything about him, neither for nor against him, so his status is unknown (mastur al-hal).

Tafsir Ibn Kathir: (1/139).

: 1007: Earth: 2: Previous source: (1/140).

191: 1007: Heaven: 1: Tafsir Ibn Kathir: (1/139).

: 1007: Below them both: 2: Previous source.

192: 1008: And the earth: 1: Tafsir Ibn Kathir: (1/140).

: 1009: Adam: 2: Previous source.

: 1011: Disbelieve: 3: Al-Qurtubi said in his "Tafsir" (1/439) regarding the saying of the Almighty: "We are only a trial, so do not disbelieve"; this is an emphasis for clarification. The companions of Malik argued that his repentance is not accepted because sorcery is internal and its practitioner does not reveal it, so his repentance cannot be known, like the zindiq (heretic). One is only asked to repent if he publicly demonstrates disbelief as an apostate.

Malik said: If the sorcerer or the zindiq comes repentant before testimony is brought against them, their repentance is accepted.