And when there was from the magnificent greatness that appeared in this surah from the various forms of blessings in both abodes, and it began with the blessing of the Hereafter because it is the result, then it indicated it by His blessings in this world, so it was a reminder of the blessings to be thanked for, and a sign of the result to be mentioned. In every case, it is brought to mind so that it is not denied. Thus, the indication reached a point that is clearer than the tangible and brighter than the sun. With these magnificent matters, it was in a form that rendered the creatures incapable of bringing forth something like it in every aspect. As for the aspect of the response to their similarity and obstinacy, it is because it corresponds to that in a way that nothing can be like it. And it exceeds that with whatever Allah wills of knowledge without leaving any ambiguity. As for the aspect of the individual words, it is because it is the ultimate in the grandeur of the words, the elegance of the letters, and the gathering of meanings. This indicates that no other word can take the place of any of its words at all. As for the aspect of the composition, it is because each word of it is more rightful in its place, such that if anything were to be advanced or delayed, the intended meaning in that context would be distorted according to that position. As for the aspect of the arrangement in the sentences, verses, and stories in the beginnings and ends, it is because it is like the arrangement of the words, where each sentence is organized with what precedes it like the arrangement of a pearl in a well-ordered necklace. This is because it can either be a cause for what follows it, or a proof, or a complement in one of the superior ways that is enjoyable in its aspect, glorious in its veil, so that it becomes sweeter in its mouth and clearer after tasting it in its structure and all its knowledge. Thus, the establishment of all that he informed about was in a way that there is no doubt in it nor pause in believing in its goodness. It was established that Allah, the Exalted, sent the one who brought this Qur'an, blessings and peace be upon him, with guidance and with truth, not that He gave him everything that is necessary for him, but He gave him wisdom, which are the decisive proofs, and the use of it in its proper ways, and the good admonition, which are the matters that soften the hearts and illuminate the chests, and the argumentation that is in the best ways in a miraculous structure that necessitates faith. Thus, whoever hears it and does not believe has nothing left from the excuses except to say: This statement is not for the appearance of the claim and its establishment, but for the strength of the claimant's argument and his ability to structure the evidence and formulate the words and direct the aspects of the speech. And he knows that he overcomes due to the strength of his argument, not for the appearance of his words. Just as one of the debaters might say when he is unable to respond to his opponent: You know that the truth is with me, but you weaken me and do not treat me fairly. At that time, there remains for the opponent no response except to swear oaths that there is no escape from them that he is not a denier and that he is fair. And he resorts to oaths because if he brought another proof, he would be exposed to something like this. He would say: And this has overwhelmed me in it due to the strength of your argument and your ability to present the evidence with the eloquence of your speech. Therefore, when the Prophet, blessings and peace be upon him, silenced them, they said: He wants to be generous to us in what we know to be contrary to it. So nothing remained except the oaths. Allah then revealed various types of oaths after the great proofs. For this reason, there are many verses in the latter parts of the Qur'an, and especially in the last seven, more so. Therefore, this caused from these marvelous evidences and decisive proofs His saying: "So I do not swear" with the affirmation of "no" which negates. This is either to be a confirmation that negates the opposite of what the oath has affirmed, so the speech combines between affirming the meaning reported and negating its opposite, or it is on the assumption that this position deserves for its greatness and their denial of it to be sworn upon with something greater than this due to its greatness for the one who has knowledge - and Allah knows best.

And when the previous words were about the water that He, glorified and exalted is He, made a gathering for the worldly apparent blessings, and He, glorified and exalted is He, arranged for its descent the rains according to a plan He devised and a law He established. He made the descent of the Qur'an like scattered stars and shining flashes. He said: ﴿By the positions of the stars﴾, meaning: by the fall of the illuminating, beneficial, and life-giving Qur'anic verses, and by their descent, which is the basis for the great effects and the times and places of it and its conditions. And by the fall of the stars and their types, and the places and times of that in His management, according to what you see of the precise craftsmanship and the perfected, established action, which indicates by the setting of the stars the ability to bring forth after annihilation and to create after existence. And by their rising, which shows that they are compelled to Him, like the falling from high to low, unable to possess anything for themselves, due to His ability to create after annihilation. And by the effects of the rains on something clearer than that - and other indications that expressions cannot encompass - and the lengthy signs fall short of its highest points. For such great meanings and significant events, He made in the speech an interruption between the oath and its response. In the interruption, there is an interruption between the described and its description, emphasizing the words and shaking the penetrating minds, alerting them that the matter is great and the affair is severe and grave. He said, clarifying it with emphasis, as a mercy for the servants, indicating that they have acted contrary to what they know of our greatness, thus they are counted as ignorant.