And when he finished the response regarding disbelief in the revealed message, he turned to "He is my Lord" as the response to disbelief in the revelation and said: "And if" is an indication that he believes in the Qur'an as it deserves after he informed about his belief in the Most Merciful. That is, say: If "a Qur'an" had the tangible signs that "were moved" by the slightest indication from a signaller, that "the mountains" would have been removed from their weight and hardness from the surface of the earth, or "the earth" would have been cut, that is, likewise, "the earth" would have split open and rivers would have gushed forth from it, or "the dead" would have been spoken to and they would have heard and responded, this Qur'an would have been, for it is a sign unlike any other. So how do they seek a sign other than it! Or it could be said: The estimation is: If anything of that were to occur with another Qur'an, it would have been with it - a confirmation for your eyes - a response to what you desire. However, it has not been customary for any Qur'an before it to have such a thing, so it was not with this Qur'an, because Allah did not will that for a wisdom He knows. And no one other than Allah has the command to break any of the customs, neither a saint nor a prophet nor anyone else, until he does so for your sake [by intercession -] or otherwise, something that Allah did not will in eternity. "But" it is permissible that the estimation is: If something of this were to exist with a Qur'an one day, it would have been with this Qur'an. Then at that time, everyone who preserved something from it would do as he wished from that, so he would move whatever mountains he wished to the lands he desired for whatever purposes he sought, and he would cut from the earth rivers, gardens, and others. And he would speak to whom he desired from the dead. Then if this door were opened, there would be no difference between the ability to do this and the ability to do otherwise. Thus, whoever preserved something from it would be capable of something, and then the wisdom of Allah's exclusivity in that would be invalidated for whoever He wished from His servants. And this would lead to the claim of whoever desired from the wicked that the matter of that is in his hands, doing with it whatever he wishes whenever he wishes, so his claim would become associated with action, a semblance of polytheism. And let him know for certain that no one has any command in their hands, rather "Allah" is the one who alone possesses the attributes of perfection, "the command" which is what is valid to be commanded and prohibited "altogether" in that and otherwise, not for me nor for any of the prophets whom you said (p-341) I am not of lesser status than them. And as for the miracles that were for them, if He did not will them, they would not have existed. The command is solely to Him, whatever He wills [exists -] and whatever He does not will does not exist. And this seems to be a response to what was reported in the prophetic biography that the disbelievers were perplexed by it; Ibn Ishaq said: Then Islam began to spread in Mecca among the tribes of Quraysh, among men and women. Their nobles gathered and sent to him ﷺ, and they spoke to him about stopping [the message] from them and offered him to rule over them and other than that, but he refused and said: "Indeed, Allah has sent me to you as a messenger, and He has revealed to me a Book, and He has commanded me to be a bearer of good news and a warner to you." They said: [Then you -] have indeed known that there is no one among people who has a more constricted land, less water, or harsher living than us. So ask your Lord who sent you with what He sent you with to remove from us these mountains that have constricted upon us, and to expand our land, and to make rivers flow in it like the rivers of Sham and Iraq - Al-Baghawi added: So I am not, as you claimed, easier for your Lord than Dawud when he made the mountains glorify with him, or to make the wind subservient to us so that we may ride it to Sham for our provisions, and return in (p-343) our day, for the wind was made subservient to Sulayman as you claimed - he returned to Ibn Ishaq: And let him send us those who have passed from our forefathers, and let it be among those he sends to us Qusayy ibn Kilab, for he was [a man of -] truth, so we may ask them whether what you say is true or false! If they tell you the truth and you do what we asked you, we will believe you and know thereby your status with Allah, and that He sent you to us as a messenger as has been mentioned - Al-Baghawi added: For indeed, 'Isa used to bring the dead to life, and I am not easier for your Lord than him.' So their question was this, implying their claim that his assertion of the Qur'an's revelation is not valid unless he performs these things.

And when all of this was a discouragement from the attainment of faith for anyone based on what they propose, it resulted in denial against those who did not benefit from it. So He, the Exalted, said: ﴿Did not﴾ with the letter of causation ﴿the believers despair﴾ of the faith of those who propose signs by what they propose, due to their knowledge ﴿that﴾ meaning by that ﴿if Allah wills﴾ meaning the One who has the attributes of perfection - the guidance of everyone is a will that is accompanied by their existence ﴿for the guidance of the people﴾. And He clarified that the لام (lam) is for totality by His saying: ﴿all together﴾ meaning with the easiest will, and knowledge of a thing necessitates despair from its opposite. However, He did not guide them all together, so He did not will that, and nothing occurs except what He wills. Therefore, a group of them remains disbelievers. He has clarified that ﴿despair﴾ is in its proper place, and likewise in the verse they cited as evidence that it means “knew.” It can mean: Did you not despair of harming or killing me, knowing that I am the son of Faris Zahdam? So my revenge will not be lost. Likewise, the reading of Ali and those with him from the Companions, may Allah be pleased with them all - Did not - become clear to those who believed - meaning that the people of misguidance do not believe in any of the signs, knowing that the matter is for Allah all together, and that their faith is not contingent upon His will.