أَم لَم يُنَبَّأ بِما في صُحُفِ موسىٰ

Has he not been informed of what is in the scriptures of Moses?

EXEGESIS

Ṣuḥuf (scriptures), is the plural of ṣaḥīfah, literally meaning that which has been spread open. It is used for that which is written upon,^{‎[1]Raghib, p. 476.} like a scroll or a book, as they consist of pages spread open. This is like what has been mentioned in verse 87:19. The scriptures of Moses is referring to the books of the Torah.^{‎[2]Tabrisi, 9/272; Tantawi, 14/81.}

As for why it is in plural, it is likely because it consists of many parts.^{‎[3]Mizan, 19/45.} The Quran has been called ṣuḥuf as well because it consists of surahs: No indeed! These [verses of the Quran] are a reminder, so let anyone who wishes remember it; in honoured scriptures (ṣuḥuf) (80:11-13).

EXPOSITION

While the previous verse asked if the person had full knowledge of the unseen and based on that promised themselves a secure hereafter, this verse asks if their excuse is the opposite, that they are completely unaware of the reality. There are two cases that could be excused: either someone knows all there is to know and is not ordered to learn more, or they are completely ignorant and therefore no duty is upon them, like a small child or one who is sleeping. The verses ask which of the two excuses does the person have to turn away from obedience and think he has with all certainty secured his hereafter – is it a knowledge of the unseen, or complete ignorance that makes him think in this fashion?^{‎[4]Razi, 29/274.} This is similar to the verse, Do you possess a scripture in which you read that you shall indeed have in it whatever you would like? (68:37-38). God asks those who think that they have been promised paradise if that is something that they have read in the scripture (and thus corrupted it or misunderstood it), or is it something that they invented of their own accord.

What is in could mean literally what is in the books of Prophet Abraham (a) and Prophet Moses (a), or it could mean the concepts that are contained therein, such as responsibility for one’s actions based on effort. In any case, it is Prophet Muhammad (s) who informed them of the contents of these books.^{‎[5]Razi, 29/274.} The phrasing here is very emphatic, in a way to say that these are not new things or novel concepts, but rather things everyone should be aware of.

[1] Raghib, p. 476.
[2] Tabrisi, 9/272; Tantawi, 14/81.
[3] Mizan, 19/45.
[4] Razi, 29/274.
[5] Razi, 29/274.