And when the news about the unseen was previously mentioned, which is that they do not believe when the proposed signs come, and it was the habit of the Arabs to call their enemies and opponents to a judge who would decide between them. They would only resort to the soothsayers in matters that were hidden because they would reveal to them what their brothers from the jinn would throw to them from what they would steal from hearing. They would add much falsehood to it. Then that little which they would speak the truth about did not harm them because of it - as we have been tested with in this time by the seduction of those who do similar things from the madmen and those who resemble them. The signs that he had completed have established that their taking of others is an illusion, which necessitated the obligation of denying their taking of others besides Allah due to what He has characterized by inspiration that contradicts their inspiration. Thus, the powers in his informing about the realities of matters were detailed in the best detail in ways that were limited by previous thoughts, and the windows of understanding were closed to them. Therefore, his prophethood was established and his message became clear. Their proposal was evident in being obstinate; because they denied the greatest of signs: the Qur'an, and they did not believe in it, and they attacked it with what increased their disgrace. It was established that there is no benefit in responding to their proposals. Thus, the response - regarding what their state of affairs necessitated from the request for arbitration to their allies - was with a powerful denial against them [by his saying]: "Is there any other than Allah"? That is: the greatest King - to a degree of eloquence that cannot be grasped. The conjunction 'fa' in it is for the reason, and the interrogative particle preceded it due to its requirement of the beginning "Do I seek"? That is: I request in the state of that other being "a judge"? That is: to judge between me and you and to settle our dispute. Then he proved this denial by detailing the book in this miraculous detail and said: "And He is"? That is: while it is He alone "the one who has sent down to you"? That is: a specific blessing upon me with the first intention [and upon you with the second intention] "the book"? That is: the complete and miraculous one, which is this Qur'an that is an explanation for everything "detailed"? That is: distinguished in it is the lawful and the unlawful, and other than that from all rulings, along with what the connections of the verses indicate of the subtleties and the knowledge that reveals the realities of beginnings and endings. Indeed, there has been a strong emphasis in this surah on the indication of the detail of the occurrence of knowledge from the people of insight in the crafts that whoever does not master the detail does not perfect the composition. And when the estimation is: so you and all the masters of eloquence know its reality in its detail and the inability to produce something like it - he added to it his saying: "And those"? And it is permissible that it be a circumstantial clause "We have given them"? That is: by our greatness which you know and they know by it the truth from falsehood "the book"? That is: the well-known sending down from the Torah, the Gospel, and the Psalms "they know"? That is: for what they have of prior familiarity with the divine books "that it is revealed"?

And when the mention of the noble majesty has preceded in (Haqq) its place in the context of the ruling that can only be with the uniqueness of perfection, and this station in the context of revelation necessitates kindness - he did not imply, but rather said: ﴿from your Lord﴾ meaning: the One who is kind to you with what He has specifically granted you in this Book from various types of virtues ﴿with the truth﴾ meaning: the most complete of what they have in it from the good tidings in their books and for what it has of agreement with it in mentioning the definitive rulings and the good admonitions and the frequent mention of Allah in ways that soften the hearts and cause tears to flow and break the chests, along with what it adds to their books from the details that clarify the knowledge of the divine and the Sufi stations within the political rulings and the miraculous nature of every verse.

And when the people of the Book conceal what they have of knowledge, and they say to the polytheists: Indeed, they are on a more guided path, by which it may imply that they believe in its invalidity, or that the matter is confusing to them, it caused from His informing - glorified and exalted is He - His saying in a manner of incitement and provocation: ﴿So do not be﴾ [meaning: do not be in any time a strong negation that you are among the doubters regarding what We have informed you of, even if their concealment of it and their showing of what may imply otherwise increases]; and if you confront them in that while you are the most perceptive of people and the most knowledgeable of what the transgressions reveal of hidden secrets - what we said is confirmed even if they strive in concealment, as the story of the challenge regarding the two adulterers and others has revealed; and Abu Hayyan said: The polytheists of Quraysh said to the Messenger of Allah, blessings and peace be upon him: Appoint between us and you a judge from the rabbis of the Jews, and if you wish from the bishops of the Christians, to inform us about you from what is in their book regarding your matter - and it was revealed.