His saying, exalted and majestic is He: "And indeed, it is the revelation of the Lord of the worlds" "The Trustworthy Spirit has descended with it" "Upon your heart, so that you may be one of the warners" "In a clear Arabic tongue" "And indeed, it is in the scriptures of the former ones" "Was it not a sign for them that the scholars of the Children of Israel knew it?" "And if We had revealed it to some of the non-Arabs" "And he had recited it to them, they would not have believed in it."

The pronoun in "Indeed, it" refers to the Qur'an. That is, it is not sorcery or magic, but rather it is from Allah, blessed and exalted is He. And "the Trustworthy Spirit" refers to Gabriel, peace be upon him, by consensus. It was revealed with the Arabic wording and the fixed meanings in the heart and the manuscripts. The pronoun in "with it" refers to all of that. And "the tongue" is an expression of the language. Ibn Kathir, Nafi', Abu 'Amr, and Asim - in the narration of Hafs - read: "descended" with a light zay, and "the Spirit" with a raised letter. Ibn 'Amir, Abu Bakr from Asim, Hamzah, and Al-Kisai read with a heavy zay, "the Spirit" in the accusative case. Abu Hatim preferred this reading based on His saying, exalted is He: "Indeed, He has revealed it upon your heart" [Al-Baqarah: 97], and based on His saying: "It is the revelation of the Lord of the worlds." And His saying: "with it" is in the position of a circumstance, like His saying, exalted is He: "And they entered with disbelief, while they had exited with it" [Al-Ma'idah: 61]. And His saying, exalted is He: "Upon your heart" indicates His preservation of it. He explained the descent upon his heart by the fact that he is one of the warners, for it is not possible to warn with it except after preserving it. And His saying: "with a tongue" could relate the preposition to "descended with it." This is on the basis that the Prophet, blessings and peace be upon him, would only hear from Gabriel, peace be upon him, Arabic letters. This is the correct statement. The sound of a bell is a description of the intensity of the voice and the intertwining of its letters and the haste of its arrival and its harshness. It could also relate to His saying: "so that you may be," and this is held by those who see that the Prophet, blessings and peace be upon him, would hear something like the sound of a bell, from which the Qur'an would be understood.

Qadi Abu Muhammad, may Allah have mercy on him, said: And this is a weak statement that implies that some of the words of the Qur'an are from the Prophet, peace be upon him, and this is rejected.

And His saying, exalted is He: "And indeed, it is in the scriptures of the former ones" means in their books. He intends that the Qur'an is mentioned in the revealed ancient books, alerting to it and referring to it. The majority read: "scriptures" with a damma on the ba, and Al-Amash read it with a sukoon.

Then He argued against them by saying that they should have corrected his matter, as the scholars of the Children of Israel knew it, like Abdullah ibn Salam and others. This was said by Ibn Abbas and Mujahid. Ibn Abbas, may Allah be pleased with him, also said - as narrated by Al-Thalabi -: The people of Mecca sent to the rabbis of Yathrib to ask them about the Prophet, blessings and peace be upon him. They said: This is his time, and they described his mission. Then they mixed up the matter of Muhammad, blessings and peace be upon him, and the verse was revealed regarding that.

Qadi Abu Muhammad, may Allah have mercy on him, said:

This is supported by the fact that the verse is Meccan. Muqatil said: This verse is Medinan. Whoever said that it is Meccan went to the fact that the scholars of the Children of Israel mentioned that in the Torah there is a description of the Prophet, blessings and peace be upon him, and this is an indication of that. All of them read: "yakun" with a 'ya' as "ayah" in the accusative, except Ibn 'Amir, for he read: "takun" with a 'ta' from above: "ayah" in the nominative. This is the reading of 'Asim al-Jahdari. The majority of the people read: "an ya'lamahu" with a 'ya' from below, while al-Jahdari read: "an ta'lamahu" with a 'ta' from above.

Then Muhammad, blessings and peace be upon him, consoled about the turning away of his people from the law by informing that this Arabic Qur'an, if they had heard it from a non-Arab, meaning: from a non-speaking animal or an inanimate object - and the non-Arab is everything that does not articulate - they would not have believed, meaning: disbelief has sealed upon them, so there is no way for their belief. "The non-Arabs" is the plural of non-Arab, which is one who does not articulate, and even if he is Arabic in tongue, he is called non-Arab. Likewise, it is said for animals and inanimate objects. From this is the saying of the Prophet, blessings and peace be upon him: "The wound of the mute is a compensation." Al-Tabari narrated from Abdullah ibn Mut'it that he said when he recited this verse while standing at 'Arafah: "This camel of mine is mute; if it were revealed upon it, they would not have believed." The mute is one whose lineage is among the non-Arabs, even if he is eloquent in tongue. Al-Hasan read: "the two non-Arabs." Abu Hatim said: He meant the plural of "the non-Arab" as attributed. Some grammarians said: the non-Arabs is the plural of non-Arab, which is non-Arab, added, so its rank in names was strengthened by the addition, and it is not non-Arab in relation to the non-Arabs. The majority of the people read: "aw lam yakun" with a 'ya' "lahum ayah" in the accusative. Ibn Mas'ud and al-A'mash read: "aw laysa lakum ayah". In the Mushaf of Ubayy, it is "alaysa" without a waw or fa. A group read: "takun" with a 'ta' from above "ayah" in the nominative. Some of those who read with a 'ta' read "ayah" in the accusative, while the rest of them read in the nominative. What has been mentioned about the seven has already been stated. Al-Tabari mentioned that the pronoun in His saying: "And indeed, it is a revelation from the Lord of the worlds" refers back to "the reminder" in His saying: "And no reminder comes to them from the Most Merciful that is newly revealed." [Ash-Shu'ara: 5].