And when the surah was opened with the fact that it was revealed in the best of forms, the most beautiful, the highest, the clearest, and the most complete in detail, gathering and clarifying with this great tongue, they said regarding it what this consolation was for, due to their saying, "Our hearts are in coverings" [Fussilat: 5] until its end. And sometimes a speaker would say: If it had been in a tongue other than Arabic, and this Prophet was given understanding and the ability to clarify it, it would have been stronger in the miracle and more deserving of following. He informed that the matter is not as this one thinks, for they did not say: This doubt occurred to them regarding him, but rather out of stubbornness, and the stubborn one is not deterred by anything. So he said in a manner of emphasis, indicating that the matter is contrary to what this thinker assumed. And Al-Asbahani said: It is a response to their saying, "And they said, Our hearts are in coverings" [Fussilat: 5]. And the best in my view is that it is an addition to "His verses were detailed as an Arabic Qur'an" [Fussilat: 3], and it was built for the action because it is in their tongue, so there was no need to specify the detailed one. Thus, the estimation would be: We have made it Arabic and miraculous, and they are the people of knowledge of the tongue, so they turned away from it and said regarding it what has preceded. And the saying was directed away from the description of the goodness that necessitated it to be Arabic to the manifestation of greatness, which is the place of demonstrating power and enforcing the word, "And if We had made it" meaning this reminder with what we have of greatness and power, "a Qur'an" meaning as it is in the gathering, "non-Arabic" meaning it does not articulate, and yet it is in a manner that suits our greatness so that everyone may witness that it is miraculous for the non-Arabs just as this is miraculous for the Arabs. And We have given you understanding and the ability to make them understand it. "They would say" meaning these stubborn ones regarding it as they say about this out of oppression and stubbornness: "Why not" meaning why not and why not, "were its verses detailed" meaning clarified in a manner we understand without difficulty or an explainer, while it is an Arabic Qur'an as we have mentioned at the beginning of the surah.

And when it became clear by the witness of existence that they spoke of the pure Arabic and by the testimony of the Wise and Loving, and that they say about the pure non-Arabic, nothing remained except the mixed of both that is divided between them. So he said, starting anew, denying upon them for the knowledge that this from them is merely obstinacy, not a desire to arrive at the path of guidance: "Non-Arabic" [An-Nahl: 103] meaning is your request or our request - according to the reading of the report without interrogation - non-Arabic, "and Arabic" detailed in both tongues, and the non-Arabic as Al-Razi said in the Lum'at: is one who does not articulate even if he is Arabic, and the non-Arab is from the non-Arabs even if he articulates in Arabic.

And when it was permissible for them to say: Yes, that is what we seek, and it was a descent from the highest rank to what is below it, while he does not respond to the suggestions except one who desires punishment, or is unable to carry out what we want, while his intention is fulfilled without this. So he said: ﴿Say, it is﴾ meaning this Qur'an as it is in its exalted state, which cannot be matched by anything. ﴿For those who believe﴾ meaning we intended the occurrence of faith from them. ﴿A guidance﴾ a clarification for every sought matter. ﴿And a healing﴾ for what is in their chests from the disease of disbelief, desires, and falsehood. Their ears are receptive to it, and their hearts are aware of it, and it is for them insights. Al-Qushayri said: It is a healing for the scholars as they find rest from the toil of thought and the confusion of ideas, and a healing for the constriction of the chests of the seekers by what is in it of delight in its recitation and enjoyment in contemplating it. And for the hearts of the lovers from the pangs of longing by what is in it of the subtleties of promises, and for the hearts of the knowers by what continues to come to them from the lights of realization and the effects of the speech of the Mighty Lord. ﴿And those who do not believe﴾ meaning we intended that no faith is renewed from them. ﴿In their ears is deafness﴾ meaning a heavy weight that is a hindrance to hearing, so they do not hear a hearing that benefits them because they hastened to reject it as soon as they heard it and they became arrogant towards it, so they became unable to contemplate it. Laziness shook them, and failure deafened them, so it became difficult for them to understand it. ﴿And it is upon them﴾ meaning specifically ﴿blindness﴾ that is dominant over their eyes and insights, which is inherent to them. They do not comprehend it with true comprehension, nor do they see the caller by it with true sight. So for them is misguidance and disease by it. Therefore, they said: ﴿And between us and you is a barrier﴾ [41:5] and that is due to the doubts that their hearts have been prepared to accept, or they continue in the illusions that they are only familiar with its branches and roots. It has become clear that the cause of the deafness in their ears is the ruling of their disbelief due to the ruling of their misery. The verse is from the intertwining: it mentioned guidance and healing first as a proof of misguidance and disease second, and deafness and blindness second as proof of hearing and insights first. The secret of that is that it mentioned the most praiseworthy attributes of the believers and the most blameworthy attributes of the disbelievers, for there is nothing more despicable than one who is deaf and blind. And when it became clear by this their distance from His exaltedness and their expulsion from His annihilation, he said: ﴿Those are﴾ meaning the distant and detestable, their example is like that of one who ﴿is called﴾ meaning he is called by one who desires to call them other than Allah ﴿from a distant place﴾ so they are in a way that does not refuse their hearing. As for the first ones, they are called by what they have been prepared to accept from a near place. This is the magnificent ability, and that is that one thing can be for people in the utmost closeness and for others with them in their place in the utmost distance.