And when He, glorified and exalted is He, knew that the proud souls and the lofty noses, which had adhered to something until they became accustomed to it, making it a character that is difficult for them to detach from, and it is hard for them to be freed from it, He expressed this information with the statement of inability, threatening them in a context that compels them to be fair by acknowledging or the breaking of hearts due to inability to attain what is sought, by His saying, "So if you do not do it." He brought forth the tool of doubt to relieve them and mock them in the matter itself, and to make them ignorant. Then He did not complete that relief until He struck them with a blow that broke their backs and severed their hearts. He said for the verse to be sufficient for the validity of the relationship of the structure and meaning, supporting and affirming their claim of ability by His saying, "And you will never do it." He imposed upon them disgrace for what was judged upon them regarding their inability. They had no action except to hasten to affirm it by silence. They were like one who was given a stone to swallow, and he had no choice but to remain silent. This affirmation continued for them and for their like throughout the ages, calling out to its caller, so that the necks would submit to it, and its caller would proclaim, causing heads to bow down. The expression by the more general action than merely coming is more eloquent because its negation is the negation of the more specific and an addition.

As for the action, al-Harali said: It does not appear from a motive of the location, whether it is from knowledge or ignorance, whether for piety or otherwise, as has been mentioned repeatedly.

It has been established that this Book, which has made clear that it is a guide to the straight path, is the greatest evidence for singling it out for worship and its exclusivity in vigilance, which He guided us to by His saying, "You alone we worship and You alone we ask for help" [Al-Fatiha: 5], in what has been established in it of evidence for the uniqueness of divinity, with what has been established of their inability to oppose it and the inability of all the Arabs who were the most eloquent of creation, as well as all those born in their lands and who were influenced by their language from the Jews and Christians who have a well-known eloquence and knowledge. The Jews from the Children of Israel who were in the noble city, Khaybar, Yemen, and elsewhere, and those who entered into their religion from the Arabs, had an eloquence, rhetoric, and knowledge that does not require anyone who has studied their biography to pause. The Christians from the Children of Israel and those who followed their religion from the Arabs were numerous, like the multitude of the people of al-Mundhir ibn Ma' al-Sama. And those who were close to it from the tribes of Abdul Qais, Tanukh, and Ghassan, all of them were eloquent and articulate. Many of them had additional knowledge, and among them were the distinguished poets. Yet, despite that, none of them could find fault with this Qur'an, nor did any of them oppose it except for what Musaylimah and al-Aswad al-Ansi said, in what they were exposed for, and Allah, glorified and exalted is He, refuted them in it, and their disgraceful acts spread among the people, so they became an example in all lands.

(p-173) Amr ibn Bahr al-Jahiz said in the book 'The Proof in Establishing the Report of the Individual': Indeed, Allah, glorified and exalted is He, sent Muhammad, blessings and peace be upon him, at a time when the Arabs were most eloquent in poetry and rhetoric, and their language was most refined and their numbers most formidable. He called both the far and near to the Oneness of Allah and to affirming His message. He called them to their share with proof. When he removed the excuse and dispelled the doubt, and what prevented them from acknowledging was desire and partisanship rather than ignorance and confusion, he compelled them to their share with the sword. He declared war upon them, and they declared war upon him, killing from their elite and their leaders, their uncles and the sons of their uncles, and they killed his uncles and the sons of his uncles and the elite of his companions and the leaders of his people. While doing this, he argued with them using the Qur'an and other things, and he called them morning and evening (p-174) to oppose him if he was a liar with a single chapter or with easy verses. Whenever he increased in challenging them with it and reproaching them for their inability to produce it, it revealed from their deficiencies what had been hidden and showed what had been concealed. When they found no way or proof, they said to him: You know from the news of the nations what we do not know, and for that reason, you can do what we cannot. He said: Then bring forth fabricated ones. No orator could achieve that, nor did any poet aspire to it, nor could it be produced due to its difficulty. If it could have been produced, there would have been someone who would have excelled in it, defended it, and claimed that he had opposed, faced, and contradicted it. This indicated the incapacity of the people despite their abundant speech, the vastness of their language, the ease of it for them, and the multitude of their poets and those who insulted him among them (p-175) and opposed the poets of his companions and the orators of his community. For indeed, a single chapter and easy verses would have been more effective in refuting his words, corrupting his matter, and more eloquent in disproving him and quicker in dispersing his followers than sacrificing souls, leaving homelands, and spending wealth. And this is from the great planning that is not hidden from anyone who is below Quraysh and the Arabs in intellect and opinion in degrees. They have marvelous poetry, splendid rhymes, long eloquent speeches, and concise summaries. They have assonance, couplets, and prose. Then he challenges their farthest after the incapacity of their nearest became evident; it is impossible - may Allah honor you - that all of them would agree on error in the apparent matter (p-176) and the clear, manifest mistake while reproaching the deficiency and stopping at the incapacity, and they are the most proud of creation and the most boastful among them. Speech is the master of their knowledge, and they needed it, and need drives one to devise means in ambiguous matters; how much more so in the apparent! Just as it is impossible for them to agree for twenty-three years on error in the great, beneficial matter, it is likewise impossible for them to leave it while they know it and find the way to it, and they are offering more than it. The end.

So, by this, their inability is established, and their expression is certainly silenced. Their pride and honor are humbled in disgrace. How can a created being, with its attributes of deficiency, levels of need, and weakness, oppose the One who is distinguished by the attributes of perfection, glorified and exalted is He, above rivals, likenesses, and forms?

And the people have differed regarding the reason for the miracle, and the best that I have found regarding that is what was transmitted by Imam Badr al-Din al-Zarkashi al-Shafi'i in his book Al-Burhan from Imam Abu Sulaiman al-Khattabi. He said: And the majority of the scholars of reasoning have gone to him - that the aspect of the miracle in it is from the perspective of eloquence, but it was difficult for them to detail it and they placed it under the judgment of taste. He said: And the truth is that the types of speech are different and their ranks in degrees of expression are varied. Among them is the eloquent, solid, and grand; and among them is the clear, close, and easy; and among them is the permissible, free, and unrestricted. These categories are the commendable and praiseworthy speech. The first category is the highest, the second category is the middle, and the third category is the lowest and closest. The eloquence of the Qur'an has a share from each of these categories and has taken a branch from each type. Thus, it has formed a pattern of speech that combines the qualities of grandeur and sweetness, and they are individually in their attributes like opposites, because sweetness is the product of ease, while grandeur and strength deal with a type of harshness. Therefore, the combination of both matters in its structure, along with the distinction of each one from the other, is a virtue that the Qur'an was specially endowed with to be a clear sign for its Prophet, blessings and peace be upon him. It is only that all of humanity has found it impossible to produce something like it due to several reasons. Among them is that their knowledge does not encompass all the names of the Arabic language and its structures, which are the circumstances of meanings. Their understanding does not grasp all the meanings of the things carried by those words, nor does their knowledge complete by fulfilling all aspects of the structures by which their coherence and interrelation occur. They cannot reach by choosing the best of the best from its aspects to produce speech like it. And speech is established by these three things: a carrying word, a meaning that stands by it, and a connection that organizes them. If you contemplate the Qur'an, you will find these matters in it at the utmost level of honor and virtue, until you do not see anything from the words that is more eloquent, more grand, or sweeter than its words. Nor do you see a structure better in composition and more harmonious and coherent than its structure. As for its meanings, everyone with understanding testifies to its precedence in its topics and its elevation to the highest degrees. And these three virtues may exist separately in types of speech, but to find them all together in one type has only occurred in the speech of the All-Knowing, the All-Powerful. Thus, it follows from this that the Qur'an has become miraculous because it came with the most eloquent words in the best structures of composition, containing the most correct meanings of the Oneness of Allah, glorified and exalted is He, and His exaltation in His attributes, and a call to His obedience, and a clarification of the way of His worship, in what is lawful and unlawful, and prohibition and permissibility, and from admonition and guidance, and a command for good and a prohibition of evil, and guidance to the virtues of morals and a deterrence from their vices, placing everything from it in its proper place, where nothing is seen more deserving of it nor can be imagined in the realm of reason as more suitable than it. It contains news of past nations and what has befallen them from the punishments of Allah due to their denial, informing about future occurrences in the coming ages of time, gathering therein between the argument and the one arguing for it, and the evidence and what is indicated by it, so that this would be more compelling for adherence to what it calls for, and it informs about the obligation of what it commands and forbids. It is known that producing something like these matters and gathering between their varieties until they are organized and consistent is something that the powers of humanity cannot achieve, nor can their ability reach it. Thus, creation has been cut off from it, and they have been unable to oppose it with something like it or contradict it in its form. Then the opponents of it began to say at one time: It is poetry - because they saw it as composed - and at another time: It is magic - because they saw it as something beyond their capability. And they found it having an impact on hearts and causing fear in souls that unsettled them and bewildered them, so they could not help but acknowledge it in a manner of acknowledgment. Therefore, they said: It has a sweetness, and indeed upon it is a charm. And at one time, out of their ignorance, they said: Indeed, it is 'tales of the ancients that he has written down, and they are dictated to him morning and evening' [Al-Furqan: 5], while they knew that its owner was unlettered and there was no one present with him to dictate or write in such matters that were necessitated by denial, ignorance, and incapacity. The end.

The first of his words leans towards the view that the miracle is merely in the structure without considering the meaning. The last of it leans towards the view that it is in considering both the structure and the meaning together from the perspective he mentioned. This is what should be believed, but in the challenge with a single chapter. As for with ten, it is only regarding the eloquence in the structure. Al-Baghawi transmitted this in the Tafsir of Surah Hud from Al-Mubarrid, and a similar statement has previously appeared in the words of Al-Jahiz.

And the scholar Abu al-Hasan al-Haralli said in Miftah al-Bab al-Muqfal: The first chapter is about the superiority of the statement of the Qur'an over the statement of man. Know that the eloquence of the statement surpasses the extent of the eloquence of the one who expresses it. The superiority of Allah's statement over the statement of His creation is in proportion to the superiority of Allah over His creation. The statement of every expresser is according to the extent of his knowledge. When a person expresses about the existent, he expresses according to what he perceives of it, and since his knowledge does not encompass it, he does not reach the ultimate eloquence in his expression. When he informs about the past, it is according to what remains of his incomplete knowledge of it, since he must forget it. When he intends to inform about the future, his expression is entirely lacking except for what he can estimate or fabricate. Thus, his expression about the existent is deficient, his expression about the past is more deficient, and his expression about the future is void. "Rather, man desires to transgress before him" [Al-Qiyamah: 5]. And Allah's statement, glorified and exalted is He, about the existent reaches the limit of what His knowledge encompasses. "Say, 'Indeed, knowledge is with Allah'" [Al-Mulk: 26]. And about the discontinuous existence according to His encompassing knowledge of the existent, and glorified is He from forgetfulness. "My Lord does not err, nor does He forget" [Ta-Ha: 52]. And about the future with what is the true reality. "So We will surely relate to them with knowledge, and We were not absent" [Al-A'raf: 7]. "And the weighing on that Day is the truth" [Al-A'raf: 8]. And the clear truth that does not weaken its expression by the illusion of attributing deficiency to its expression. And man suspects himself in expression and fears being attributed to incapacity, so he seeks to gather the expression, and the understanding of his expression weakens from its source. The understanding of the expression of the Qur'an is many times more than its reports, and say, what is lacking from its counterpart. The end.

And Imam Muhammad ibn Abd al-Rahman al-Marrakushi al-Akmh said in his explanation of his poem (p-183) for the lamp of Ibn Malik in meanings and eloquence what is suitable to be a text and a sentence, and what has preceded as an explanation for it and in detail. He said: The miraculous aspect in the Quran is known by reflecting on the science of eloquence. It is as a group has chosen in its definition: what is used to avoid error in conveying the meaning and in its construction. It is known by it the aspects of improving speech after taking into account its application to the requirements of the situation; because the aspect of its miracle is not merely the individual words, otherwise it would have been miraculous before its revelation, nor is it just the composition of it, otherwise every composition would be miraculous, nor its grammatical structure, otherwise every grammatical speech would be miraculous, nor merely its style, otherwise beginning with the style of poetry would be miraculous - and the style is the way - and the babbling of Musaylima would be miraculous. Because the miracle exists without it, any style in the manner of ﴿So when they despaired of him, they secluded themselves in private﴾ [Yusuf: 80] ﴿So proclaim what you are commanded﴾ [Al-Hijr: 94] nor by turning away from opposing it, because their astonishment was from its eloquence, and because Musaylima and Ibn al-Muqaffa and al-Ma'arri and others attempted it but they only came with what the ears reject and the natures flee from, and it is laughed at in the conditions of its composition and is humiliated in those conditions. It incapacitated the eloquent and rendered the fluent speechless; so there is a general proof of its miracle, which is that the Arabs were unable to produce it while it is in their tongue, so others are even less likely to do so. And there is a detailed proof, the introduction of which is reflection on the properties of its composition, and its result is knowledge that it is a revelation from the All-Knowing of everything. This has ended. And it will come, if Allah the Exalted wills, in the latter part of Al-Ankabut what is beneficial here. And He, glorified and exalted is He, indicated in His warning to them by saying: ﴿So fear the Fire﴾. Thus said Al-Harali, and it is a subtle essence that is excessive due to its extreme subtlety in the excessive warmth of the frozen and in the freezing of the one enjoying the excessive cold. And others said: It is a subtle luminous body that is hot, which is characterized by burning ﴿whose fuel is﴾ that is, the thing that is ignited and inflamed by it ﴿people and stones﴾ which is more general than their idols which they associated with themselves in this world until they were unable to oppose it and continued in denial. They were obstinate, and whoever is obstinate deserves the Fire. And until they are burned in it, they will be ignited with their idols, implying that although they were not harmful or beneficial in this world by virtue of their essences, they are in the Hereafter harmful to them without benefit by intercession or otherwise; and the definition of the Fire and the connection of the connected is that the news of the Quran after establishing that it is from Allah is a known fact that is certain, so it is from the category of placing the ignorant in the position of the knowledgeable, as a reminder that what he is ignorant of, no one has been ignorant of.

(p-186) Al-Harali said: The stone is what has hardened, meaning its parts have become firm from water and soil. 'And be conscious' means to stop this differentiation between Allah and His Messenger, where you submit to His Lordship and doubt His Messenger. The Fire is prepared for punishment with the utmost separation for the gentlest of parts, which is the meaning of burning for one who differentiates and cuts what should be connected. That is, when you have missed piety due to the call of knowledge, do not let piety slip away due to the driver of painful, specific punishment that is appropriate for your actions. For it is a Fire whose nourishment and ignition is by the entirety of its composition, and they are the people who are suitable for its flames in their intensity, edges, and hardness, and it is the stone. Thus, it is nine, what is between that is of primary importance. And in it (p-187) there is an indication of its end and strength, and that it, by virtue of this capacity, is attached to a creation that means, and it is not like the Fire of this world, whose nourishment is from weak sources, which is vegetation, and it does not act at both ends except through an intermediary. Its nourishment and fuel is vegetation, as it is ignited from it, as He said: 'He who made for you from the green tree fire' [Ya-Sin: 80]. The Arabs say: In every tree, there is fire, and the marakh and the 'afar have been ignited. This is based on what has been established that the nourishment for something is from what constitutes its essence. And He said: 'Its fuel' because the Fire's action is strongest in its fuel, for by its mediation, it acts in other things. So, if its fuel is its burning, it is therein most active to strengthen itself by it. The consideration of it by the Fire of this world (p-188) is its spark from the actions of those who are punished by it and from their existence. They are created from it and nourished by it, except that it is extinguished in appearance in this world, but it blazes on the Day of Judgment, and the example of every punisher from it is in proportion to its essence. I said: This is supported by 'Indeed, the wasteful are brothers of the devils' [Al-Isra: 27], meaning that the dominant element among them is the fiery element that corrupts, as He said: 'Did you not see that We sent the devils upon the disbelievers to urge them with a strong urging?' [Maryam: 83]. He said: And in mentioning the stone, there is an understanding of the general resurrection and recompense for what the heavens and the earth contain, and that everything, not just the two weights, is included in the division between Paradise and the Fire, just as the division between the foul and the pure is included. And He only limited the foundation of the belief in faith to the belief in the resurrection of the two weights and their recompense for ease and initiation. What is besides that is from the increase of faith and its completeness, as He said: 'So that they may increase in faith along with their faith' [Al-Fath: 4]. Among the scholars are those who have limited their faith to the resurrection of the two weights and their recompense, until there are some among them who deny the recompense for anything else and strive to interpret like His saying, blessings and peace be upon him: 'The horned sheep will be avenged from the hornless sheep.' The end.

And when that was completed, and the "people" was general for the disbeliever and others, it was as if it was said: "This fire is for whom?" It was said: "It has been prepared," meaning it has been made ready and completed before the time of its use. It is driven towards the unknown, because when the doer is unknown, it is more severe for the disbelievers. So it is clear that it is present and prepared for them and for everyone who possesses their description, which is the concealment of what has appeared of the signs of Allah. Al-Harali said: It is the punishment of the King, the Just, for them, akin to the sword of the king among the kings of this world. End.