And when He made them happy with what was as if it were a confirmation of their claims, it was evident that the state of affairs was saying: 'Is it not enough for them what We have brought them of the visible and audible signs, and they were unable to bring forth anything like it?' He then added to that His saying, denouncing their ignorance and stubbornness: 'Is it not enough for them?' That is, if they were seekers of the truth without being obstinate, a clear sign would suffice them, which is: 'Indeed, We have sent down' with Our greatness 'to you the Book,' meaning: the one that encompasses the happiness of both abodes, such that it has become a prevailing characteristic of your movements and stillness. 'Recited to them,' meaning: the continuation of its recitation to them, bit by bit, in every place and every time by every reciter, confirming what is in the ancient books about your description and other signs indicating your truthfulness. They challenge with everything that has been revealed from it, along with their challenge with what preceded it from His signs, morning and evening. They strike with that throughout the ages at their backs and push away, so whenever they wanted to advance, they were pushed back in their inability. So, consider it a great remaining sign, as every other sign besides it is past and expired. [And Sheikh Abu al-Abbas al-Mursi said: Some of the companions, may Allah be pleased with them, were humbled upon hearing the Jews reciting the Torah, and they reproached them for being humbled by something other than the Qur'an, while they were humbled by the Torah. So what do you think of one who turns away from the Book of Allah and is humbled by distractions and singing?]

And when this was greater than any sign they could propose, even if they were to continue bringing it to them every day, with this persisting over the passage of days and months, until the times and ages come to an end, He, exalted is He, pointed to this greatness, along with what is in it of blessings, by saying, confirming their ignorance regarding what was necessary from their earlier words of denying that there could be a sign in the Qur'an that would guide them to the truth: 'Indeed, in that,' meaning: the sending down of the Book in this distant, unattainable, unprecedented manner, 'is indeed a mercy' for them to polish the rust of the hearts at every moment, and to purify the filth of the souls at every glance, 'and a reminder,' meaning: a great and continuous reminder.

And when the saying became general, he specified it in terms of benefit, saying: ﴿for a people who believe﴾. This means that it is possible for them to renew their faith, and it is not their concern to be obstinate. Al-Hirali said in a book of his on the principles of religion: And when the Qur'an is a tongue of encompassing, no creature of Allah can fulfill it, because it is based on the entirety of the command of Allah. Even a single surah of it, when the address therein is based on the encompassing of the command of Allah, no one from the creation can achieve it. If the least of the words of a scholar cannot be achieved by anyone below his rank, then the inability of the creation regarding the words of Allah is more rightful and more appropriate. Then every observer of it, from whatever angle he observes it, realizes, by the necessity of its superiority over his rank, a degree of inability in it. If he is eloquent and articulate, it is from the perspective of eloquence, and its meaning is that the words reach the correspondence of their news, and it is called eloquence. The beauty of the arrangement of its letters is called clarity, and the perfection of the arrangement of its words and verses is called the beauty of the arrangement—until it reaches its ultimate goals and completes its ends. If he is knowledgeable of the news of the ancients, it is by the correctness of its implications therein. If he is wise, it is by the most complete informing regarding the demands of the arrangements. In general, whatever anyone has of intellect and a share of knowledge—whatever knowledge it may be—he finds for himself a place in the Qur'an that suffices him with a share of the statement of the high rank of its news over an end that is comprehended from it to a degree that there is no doubt in its occurrence above the level of creation. Thus, it was a lasting sign that has not varied in its reception from the first listener to the last listener in the manner of its hearing. Every prophet whose sign was lost with his loss or with the loss of the time of its appearance at his hands, the sign of Muhammad ﷺ remains with the permanence of Allah. The aspects of the emergence of its miraculousness come according to the shares of the types of creation from the angles of perception. There is no specific angle for the emergence of the miraculousness in it, nor does an observer in it lose a share that he can approach with the degree of his perception of it to certainty regarding its miraculousness. This is because it encompasses every detail and every generality, and it does not neglect anything in it. It is a detailed account of everything, and due to its encompassing of the establishment of every rank of the wisdom of Allah, the Exalted, no one from the creation has the ability to refrain from believing in it, from the jinn and mankind, the red and the black, and all of the creation of Allah, whether they are known to people among them or not known to them, from those whom the knowledge of the worlds has encompassed by the informing of Allah. And from the ruling of the encompassing of His Book, it was possible from the highest of every verse that a prophet before him brought, from those who witnessed that from him, and it was transmitted by the transmission of mutawatir and widespread by the bearers of knowledge, generation after generation. Then he arranged a comparison to establish the prophethood, saying: Indeed, Muhammad ﷺ is the one with a sign; this Qur'an is the witnessed one, and this witnessed Qur'an is miraculous to every perceiver. It is good news from every angle of its meanings and eloquence. Thus, the one with a sign of this Qur'an is a prophet, and Muhammad ﷺ is a prophet. As for the fact that Muhammad ﷺ has his sign, it is by the certain auditory experience known as mutawatir. And as for the fact that this Qur'an is miraculous in what every observer finds in its meaning, which includes the completeness of wisdom regarding what is to come and the news of what was before, and the report of what will occur after, being certain of its initial occurrences and the occurrence of its entirety and the correctness of its report. By this, it becomes clear that he with a sign is a prophet. Then, by what it contains of his testimony to he with a sign and his declaration of that to Muhammad ﷺ, it is confirmed that Muhammad ﷺ is the one with a sign and that he is a prophet ﷺ. What is employed in that is that Muhammad ﷺ challenged the eloquent Arabs and the articulate speakers with this Qur'an. When they resorted to war, it became clear that they fled to that place due to what they found within themselves of inability. If those were unable, then who comes after them is more deserving of inability. When the inability encompassed all of creation, it became necessary to know that this Qur'an is true, and the one challenging with it is a prophet who has come with the truth. The conclusion is: If the Arabs had not been unable, they would not have fought the weight of war and the lightness of opposition if they could have done so. And since they opposed and fought, they have indeed been unable. Thus, it is established that he is a prophet ﷺ, and that is the end.