And when these evidences were established, it became necessary to comply with what they called for. There remained no doubt for the obstinate except for him to say: I will not act until I know that this book which has been previously mentioned as guidance is the speech of Allah. He clarified that it is from Him in structure just as it is from Him in meaning. He affirmed what he concluded with in the previous verse, that whoever refrains from what he calls for, from monotheism and others, has no knowledge of it in any way. And he brought forth the tool of doubt, glorified and exalted is He, while He knows their condition, as a warning that it is very unlikely that he would assert his doubt after this clarification: "And if" meaning: if you are among those with clear insights and enlightened consciences, you will know the truth of these meanings and the greatness of these styles and the eloquence of those structures that this is My speech. So you hastened to comply with what was commanded and to refrain from what was prohibited.

"And if you are in doubt" meaning: a doubt that surrounds you regarding the book which I said - and who is more truthful than me in speech - that it is "there is no doubt in it" [Al-Baqarah: 2].

And he also pointed here to its greatness and the greatness of the one to whom it was revealed by shifting from the unseen to speaking directly, saying: "from what We have revealed". Al-Harali said: from the revelation, which is the approach to understanding with detail and translation and so forth.

"Upon Our Servant" meaning: the one exclusively for Us who has never worshiped anyone other than Us. Therefore, he deserved to be singled out over the great ones of the two cities and others. You doubted that it is Our speech that was revealed by Our command and you claimed that Our servant Muhammad brought it from himself due to your assumption that in what you heard from the speech there was something similar to it for the purpose of bringing it down in stages or otherwise in its conditions.

"So bring" meaning: in a manner of revelation or otherwise. Al-Harali said: the one who brings the command must do so with capability and strength "with a surah" meaning: one chapter. Al-Harali said: the chapter is a complete sentence of what is heard that encompasses a complete meaning, akin to the encompassing of a wall around a city.

And the division of the Qur'an into chapters and verses is because when something is a genus and types are made for it, and its types include categories, it is better and more magnificent for its status and nobler, especially when the forms are linked by the strangeness of the arrangement, and the parallels respond with the beauty of the connection, and the examples embrace each other with similarity in the completeness of the rulings and the beauty of the rulings. This is also more invigorating for the reader and greater for him in what he takes from it, being named by counted verses or a known chapter and otherwise. "From like it" meaning: from the speech that you can claim is similar to what We have revealed, as He said: "Say: If the humans and the jinn gathered to bring the like of this Qur'an, they would not bring the like of it" [Al-Isra: 88]. For indeed, Our servant is from among you and grew up among you, so he cannot bring what you cannot bring except with support from Us.

And when they found it abhorrent to lie, he said: "And call your witnesses"; meaning those whom you can call upon from those present with you in your town or nearby. The witness, as al-Harali said, is one who frequently attends to him and has insight into what he is present for. End of quote.

"Besides Allah" means to look between the two statements so they may witness what their knowledge leads them to regarding similarity or difference, so that doubt may be removed and the unseen may be made evident to the testimony, or to assist you in bringing forth something similar to the surrounding piece that you wish to oppose. Al-Harali said: and 'besides' indicates the status of the near one, for the near one is from the direction of below. The Arabs have understood that the name of Allah is not applied to what the intellect can grasp, so how about the senses! They have realized that everything their senses have grasped and their minds have attained is indeed below Allah. End of quote.

In expressing this, there is a rebuke to them for not being satisfied with His testimony, glorified and exalted is He.

And the wisdom of using 'from' in this part of the surah, unlike the rest of the Qur'an, is that when He, glorified and exalted is He, imposed upon them the doubt that necessitates their claim that they have seen for Him a similar one or have heard that someone has found for Him a counterpart, the situation necessitated bringing it forth to indicate that what is required of them in the challenge is a piece of that example they have claimed. The wisdom of the meanings is consistent in structure, its beginning is aligned with its end, like the surah of Medina in the correctness of its arrangement and the beauty of its coherence, encompassing the structures that are like the meanings and the meeting of the two sides until it becomes such that the beginning cannot be distinguished from the end, whether the piece brought forth competes with an ayah or something above it, for the ayahs of the Qur'an are like a surah known by its beginning and its end guides to its completion. Thus, the challenge here is directed towards the ayah at first glance and to what is above it at the second glance.

And the intended meaning of the surah here is its linguistic concept, for it is from the hypothetical example, and it does not exist outside until there is a term for its piece in names known, and because the understanding of the conventional meaning was specific to the affirmers. If the challenge were intended with a surah from the Qur'an, it would have been said: bring forth something like a surah from it. And since this is not the intended meaning, their limitation in the call to those present with them from the witnesses will come, if Allah wills, in the surah of Yunus, peace be upon him, and the remaining surahs mentioned in it, completing this speech.

And in His saying: ﴿If you are truthful﴾ there is an indication of their lying in their claim of doubt about it. Al-Harali said: The truthful one is the one whose words of his tongue and actions of his limbs correspond to what his heart contains of a truth that is established according to him. He also said: The verse of the revelation of the divine message is consistent with the verse of the sending down of sustenance, as the descent of what was revealed to the Messenger, who is specified by that, should be considered in comparison to the descent of sustenance. This is because they are two types of sustenance: one of them is apparent and encompasses the disbeliever in its descent, while the other, which is the divine message, is a hidden sustenance that is specific to the elite upon its descent, and it is determined for whom among them is more complete in nature and more perfect in essence. It is not appropriate for this hidden sustenance to be general in its descent like the apparent one, for that would nullify the wisdom of the specificity in the two types of sustenance. If they dispute the doubt in the specificity, they impose that it is general and attempt to oppose it, just as they witness their ability to perceive it when they attempt to generalize it. Likewise, they must witness their inability to produce a chapter like it, confirming the specificity of the one to whom it was revealed, and He mentioned it by the name of servitude to inform of His fulfillment in all aspects of humility and to show the merit of His exclusivity in that without them, so that the reason for the specificity may become apparent.

And the letter ن (noon) in "We sent down" from the one who descends with the divine message from the Spirit of Holiness, and the trustworthy Spirit, and so on; because it necessitates following. And the ن (noon) in the term "Our servant" indicates what the Prophet (blessings and peace be upon him) shows them of submission and following, and what his great character necessitates of humility, to the extent that he agrees with whoever has reached a correct understanding among his nation (blessings and peace be upon him), and to the extent that he is described with the attributes of a servant in his eating, as he said: "I eat as a servant eats." End.

And the challenge with a chapter includes the shortest chapter, like Al-Kawthar, and similar ones in the challenge. (p-168) A verse is independent that is equivalent to it and verses, as Imam Jalal al-Din Muhammad ibn Ahmad al-Mahalli said in the explanation of Jam' al-Jawami', and Imam Shams al-Din Muhammad ibn Abd al-Da'im al-Barmawi preceded him and composed it in the Alfiyyah in the fundamentals and quoted it in its explanation from the apparent words of the Imam of the Two Sacred Mosques in Al-Shamil and from the words of the jurists regarding the dowry, in what if he were to teach a chapter, he would teach it with some verse. And before them, the scholar Sa'd al-Din Mas'ud ibn Umar al-Taftazani said in his allusion to the clarification of the essence of the Shari'ah: The miraculous is the chapter or its measure. Thus, those who spoke about the miracle from the fundamentalists and others mentioned that the challenge occurred with a chapter from the Qur'an, and the correct view is that it occurred with a piece of a verse and what is above it, because the intended meaning of the chapter is its linguistic concept, not its technical one, as has been previously clarified.

The essence is that when there was mention of examples in the verses about the hypocrites, they had found some of the examples of the Qur'an strange. They made them a place of doubt, whereas they were a place of certainty. They said: If this were from Allah, He would not have mentioned such examples in it. This is because it is greater than to mention what called them to oppose in this Medinan surah by every means they could. He informed them that they are incapable of it and that their incapacity is permanent, truly because they are in that state obstinate, not doubtful.