So when the signs became prolonged; and the doubts were removed; and it was known that the fortune is for the one who approaches; and the disappointment is for the one who turns away; He commanded him to say - warning them of that; reproaching them for their negligence towards it; and their stubbornness in it - by His saying (the Exalted): ﴿Say, 'Believe in it'﴾; meaning: the Qur'an; ﴿or do not believe﴾; for belief in it does not require you; nor is it dependent upon you; because if you believe in it, the fortune is for you; and if not, you will not harm anyone but yourselves; and this is a contempt for them; as He presented to them every example; yet they refused except disbelief; then He justified that with what invites every person of understanding to it; for if it was for 'Say', it is a consolation for him - blessings and peace be upon him and his family - and if it was for what follows, it is a reproach for them; and a belittlement; for He said (the Exalted): ﴿Indeed, those who were given knowledge﴾; and He built for the passive form; indicating that the divine knowledge - which is the knowledge in reality; from whatever giver it was - urges belief in this Qur'an; and it is a reminder that whoever knows; and his knowledge does not lead him to believe in this book, which nothing is clearer than its reality; by its agreement with the books of the prophets whose messages have been established; and time has passed over them; and souls have found reassurance in them; and its increase over them by what Allah has placed in it of miracles and wisdom; then his knowledge is like 'no knowledge'; rather he is the most ignorant of the ignorant; whether he is one of those you asked about me; or from others - as will be established, if Allah (the Exalted) wills, in 'Az-Zumar'.

And when it was intended that whoever is characterized by this description; even if for a short time it would benefit him; He included the neighbor; and said - encouraging knowledge to lead to belief in the Qur'an -: ﴿Before it﴾; meaning: before its revelation from those who believed from the Children of Israel; (p-534) those whom Allah commanded me to ask; for your hearing; and to affirm that you have approached them with the question; and made them the place of trust; ﴿When it is recited﴾; meaning: from any reciter; ﴿upon them﴾; at a time from the times; it transfers them from one state to another; and elevates them in the ranks of closeness; and the heights of perfection; to the highest degrees; by that they ﴿fall﴾; meaning: they fall quickly; and He emphasized the quickness; and indicated the specificity; by His saying (the Exalted): ﴿to their chins﴾; with the 'lam'; without 'to' or 'upon'; indicating by the chins that they, due to the intensity of what befalls them of humility, fall as one who has no choice; and the first thing to meet the ground from one who falls like that is his chin; which is the meeting place of the two jaws; from the growth of his beard; for indeed, a person is naturally inclined to protect his face; so he raises his head so that his chin and mouth are the closest parts of his face to the ground at the time of falling; and for this reason, their poet said:

................... ∗∗∗ So he fell prostrate for the hands and for the mouth.

Then he clarified that this is not a forced fall from every direction; by His saying (glorified and exalted is He): "Sujjadan"; meaning: they do that because of what they know of its truth; by what they have been given of past knowledge; and what is in their hearts of submission; and fear of the Most Merciful;