And when the listener yearned for the explanation of this gradual revelation, it was clarified that it encompasses every good. He said [changing from the revelation]: ﴿A Book﴾ meaning: a comprehensive, decisive, and prevailing one.

And since gathering might lead to confusion, he said: ﴿It is detailed﴾ meaning: the detailing of the essence. ﴿Its verses﴾ meaning: they were made clear in a sufficient manner in wording and meaning, while being detailed into types of meanings, and into segments and goals that elevate the majesty of meanings to the highest ends. This is while it is ﴿a Qur'an﴾ meaning: comprehensive along with the detailing. It is preserved with the gathering of the wording and its regulation and preservation, and its connection is the banner spread of meanings without limit or end of promise. Rather, whenever the insight is scrutinized, the understanding becomes clearer. For this reason, Allah, the Most High, said: ﴿In Arabic﴾ because the Arabic tongue is the widest of tongues in scope, the deepest in depth, the most abundant in expanse, the highest in structure, the most eloquent in wording, the clearest in meaning, and the most esteemed in impact on souls. Al-Harali said: It is a Qur'an for its gathering, a Criterion for its detailing, mentioned to alert to what is in innate dispositions and natures. Its existence is wise for its indication of the necessary judicial implications, and it is excellent for establishing the balance of justice. It is Arabic for its clarity about everything, as Allah, the Most High, said in the chapter of the best of stories, and the detailing of everything is clear for the erasure of disbelief by what it has made evident of the encompassing matter of Allah. It is preserved for its encompassing nature, where it does not specialize so as to accept deviation from established traditions.

And when it does not appear except to those who have the capacity for it, and who persistently adhere in humility to the thresholds, and knock in submission and love at the doors, he said commenting with (It has been detailed or revealed) or (the Most Gracious, the Most Merciful): ﴿For a people﴾ meaning: people in them is the strength of perception for what they attempt. ﴿They know﴾ meaning: in them is the capacity for knowledge and the renewal of understanding due to what is in them of sound nature and ease of submission to the proofs of reason and hearing, the unity of minds, the eloquence of the tongue, the correctness of thoughts, and the depth of insights. And in this is a rebuke for them in their not looking at its merits so that they may be guided by them, just as they concern themselves with looking at the poems until they judge some of them over others, to the extent that they even hang some of them on the honored Kaaba as a mark of honor for it. And in it is an encouragement for them - they are the people of great resolve - to seek knowledge of it so that they may be enriched from asking the Jews. And in it is good news that He, the Exalted, will grant the Arabs after this ignorance much knowledge, and from this disbelief a great and immense faith. And in the verse is a reference to the condemnation of the challengers mentioned at the end of the previous one, as they have been given what suffices them from the signs of this Book, which they have been unable to match, debate, or emulate, and that is of utmost strangeness, because it is speech of the same kind as their speech in that it is Arabic. And it has contradicted their speech in surpassing the peaks of eloquence to a level that their poetry has diminished in comparison to it, and their speeches and rhymes have fallen short of it, while it is neither poetry nor rhyme at all, nor is it from the types of their prose, nor from the kinds of their speeches. So they have failed to bring anything like it in the bitter ages, the dens of time, and the eras, and that is enough as a very strange miracle for one who turns to it.

And Imam Abu Ja'far ibn al-Zubair said: Since Surah Ghafir contains a statement of the condition of the obstinate and the deniers of the signs, and that is the fruit of their denial and their argumentation, and the structure of the Surah is based on this purpose as evidenced by its beginning and its ending. Do you not see His saying, the Exalted: ﴿No one argues in the signs of Allah except those who disbelieve﴾ [Ghafir: 4] and the comforting of His Prophet, blessings and peace be upon him, with His saying: ﴿So let not their movement throughout the land deceive you﴾ [Ghafir: 4]. For that has preceded from others, and it resulted in them having a bad end and being taken with a severe punishment. ﴿The people of Noah denied before them, and the factions after them, and every nation intended to seize their Messenger﴾ [Ghafir: 5]. So their protection is a safeguard. ﴿Indeed, We will support Our Messengers﴾ [Ghafir: 51]. And He, the Exalted, said: ﴿And they argued with falsehood to invalidate thereby the truth. So I seized them. So how was My punishment?﴾ [Ghafir: 5]. Meaning: I saw what befell them, and their news has reached you, so why do these not take heed from them?

Did they not travel in the land and observe how was the end of those who were before them? They were stronger than them in power and left greater traces in the land. So Allah seized them for their sins, and they had no protector from Allah. And He seized them for their denying the signs. That is because their messengers came to them with clear proofs, but they disbelieved, so Allah seized them. Then He mentioned among the party of the deniers Pharaoh, Haman, and Qarun, and He elaborated on the story as a warning about the evil end of those who opposed and argued with falsehood and denied the signs. Then He said after the verses: "Indeed, those who argue about the signs of Allah without any authority that has come to them, there is nothing in their chests except arrogance, and they will not reach it." For power and strength are not theirs. So seek refuge with Allah from their evil. He created others for Him who understood the greatness of the One who created them. "Indeed, the creation of the heavens and the earth is greater than the creation of mankind." And they are not safe from being seized from either of the two creations.

﴿If We will, We could cause the earth to swallow them, or We could send down upon them fragments from the sky﴾ [Saba: 9] Then Allah, the Most High, said after this: ﴿Have you not seen those who argue about the verses of Allah, how they are turned away?﴾ [Ghafir: 69] Indeed, their matter is astonishing in their turning away from seeking clarification of the verses after they have been explained. Then Allah, the Most High, mentioned their bad state in the punishment of the Hereafter and their weak excuse by saying: ﴿They have gone astray from us; rather, we were not calling upon anything before﴾ [Ghafir: 74] Then Allah, the Most High, comforted His Prophet ﷺ by saying: ﴿So be patient; indeed, the promise of Allah is true﴾ [Ghafir: 77] Then He repeated His warning to them and said: ﴿Did they not travel in the land?﴾ [Ghafir: 82] until the end of the surah. And there was nothing from this warning, which this surah revolves around, in the Surah of Az-Zumar, nor from the repetition of the warning against denying the verses. So when I clarified this purpose, it was followed by mentioning the great verse with which I challenged the Arabs, and with which the proof of Allah, glorified and exalted is He, was established against the creation. And His saying to them was: Beware of what has been presented to you, for Muhammad ﷺ has come to you with the clearest verse and the greatest proof ﴿A revelation from the Most Gracious, the Most Merciful﴾ [Fussilat: 2] ﴿A Book whose verses have been detailed, an Arabic Qur'an for a people who know﴾ ﴿A bearer of good news and a warner﴾ [Fussilat: 4] And this great surah contains a statement of the greatness of the Book and the majesty of its worth and the great mercy within it that cannot be found in others of its kind, just as it astonishes the minds with its first utterance. So the eloquent Arab cannot find any evidence of a lower argument without pause, nor can he entertain the thought of opposing any of its verses with the slightest inclination. And it is indeed a glorious Book ﴿Falsehood cannot approach it from before it or from behind it; a revelation from a Wise, Praiseworthy One﴾ [Fussilat: 42] ﴿And if We had made it a non-Arabic Qur'an, they would have said, 'Why have its verses not been detailed?﴾ [Fussilat: 44] Non-Arabic and Arabic, so He rebuked them, glorified and exalted is He, and refuted their argument and crushed their falsehood and silenced their claims. Then He said: ﴿Say, 'It is for those who believe a guidance and a healing; and those who do not believe, in their ears is deafness, and it is blindness upon them. Those are called from a distant place﴾ [Fussilat: 44] ﴿Only those who listen will respond﴾ [Al-An'am: 36] And He reprimanded them, the Most High, for their weak response to His clear proof with their words: ﴿Our hearts are in coverings from what you call us to, and in our ears is deafness﴾ [Fussilat: 5] And their saying: ﴿Do not listen to this Qur'an and make noise therein﴾ [Fussilat: 26] And this is a testimony from them against themselves of their disconnection from opposing it, and their recording of the strength of its opposition. Then He exposed them with His saying: ﴿Say, 'Have you considered if it is from Allah and then you disbelieved in it?﴾ [Fussilat: 52] - the verse. And the surah also carried the statement of the destruction of those who opposed and denied from those who were before them and were stronger than them. And they are those whose mention was summarized in Surah Ghafir in the two verses: ﴿Did they not travel in the land?﴾ [Ghafir: 21] ﴿Did they not travel?﴾ [Ghafir: 82] Then Allah, the Most High, said in detail (p-141) about some of that summary: ﴿So if they turn away, say, 'I have warned you of a thunderbolt like the thunderbolt of 'Aad and Thamud﴾ [Fussilat: 13] Then He said: ﴿As for 'Aad, they were arrogant in the land without right and said, 'Who is stronger than us in might?﴾ [Fussilat: 15] Then Allah, the Most High, said: ﴿So We sent upon them a screaming wind﴾ [Fussilat: 16] - the verse. Then He said: ﴿And as for Thamud﴾ [Fussilat: 17] and He clarified their state and how they were taken. Thus, the connection of the two surahs and the connection of the two purposes is established - and Allah knows best - it has ended.