His saying, exalted and glorified is He: "And if We had made it a non-Arabic Qur'an, they would have said, 'Why have its verses not been detailed? Is it a non-Arabic and an Arabic (Qur'an)?' Say, 'It is a guidance and healing for those who believe, and for those who do not believe, there is deafness in their ears, and it is blindness for them. Those are called from a distant place.'" "And We certainly gave Moses the Book, but they differed therein. And if it had not been for a word that had preceded from your Lord, it would have been judged between them. And indeed, they are in doubt about it, disturbing." "Whoever does righteous deeds, it is for his own soul, and whoever does evil, it is against it. And your Lord is not unjust to the servants." The non-Arabic is one who does not express himself in Arabic, whether he is Arabic or non-Arabic. The non-Arab is one who is not from the Arabs, whether he is eloquent or not eloquent. This verse was revealed because of a mixture that was among the Quraysh in their statements, due to the letters that appeared in the Qur'an, which are from what has been Arabized from the speech of the non-Arabs, such as 'sijjin' and 'istabraq' and similar. So He, exalted and glorified is He, said: 'And if We had made this Qur'an non-Arabic, it would not clarify.' They would have objected: 'Why did You not clarify its verses?' The readers differed in His saying: "Is it a non-Arabic and an Arabic?" The reading of the majority is on the questioning with a stretched hamzah before the alif. Hamzah, Al-Kisai, and Hafs from Asim read it with two hamzahs, as if they were denying that and saying: 'Why was it not clarified? Is it a mixture of non-Arabic and Arabic? This is not good.' Ibn Jubayr interpreted that their meaning was: 'Are you bringing us a non-Arabic while we are Arabs? What do we have to do with the non-Arabic?' Al-Hasan Al-Basri, Abu Al-Aswad, Al-Jahdari, Salam, Al-Dahhak, Ibn Abbas, and Ibn Amer read it differently from them: 'non-Arabic' without questioning and with a silent 'ayn, as if they said: 'Is it non-Arabic and Arabic?' This is rare, or as if they said: 'Why were two parts not clarified, so that some of it is non-Arabic which the non-Arabs understand, and some of it is Arabic which the Arabs understand?' This is also the interpretation of Ibn Jubayr. Amr Ibn Maymun read: 'non-Arabic' with one hamzah without stretching and with a fathah on the 'ayn. So Allah, blessed and exalted is He, informed them that if it had been in any way imagined, they would have had a statement and a false objection. This is the purpose of the speech.

And Allah, the Most High, commanded His Prophet, blessings and peace be upon him, to say to them: "Indeed, the Qur'an is guidance and healing for the believers who perceive the truths. And it is upon those who do not believe and do not direct their sight and senses towards the creations, blindness; because they have deafness in their ears, and locks upon their hearts, and a veil over their eyes." And the people differed in the saying of the Most High: "And it is blindness upon them." A group said: "By 'it' He means the Qur'an." And another group said: "By 'it' He means the deafness." Deafness is the heaviness in the ear that prevents hearing. All of these are metaphors, meaning: they did not understand nor comprehend; like the blind and the one who is deaf. Ibn Abbas, Muawiya, and Amr ibn al-As read: "And it is blindness upon them" with a broken 'm' and in the indefinite form. And Ya'qub said: "I do not know whether they made it indefinite or opened the 'ya' for the past tense." Amr ibn Dinar and Sulaiman ibn Qatta narrated it from Ibn Abbas, may Allah be pleased with them. This reading also contains a metaphor. Likewise, His saying, the Most High: "Those will be called out" has two possible meanings, both of which are stated by the interpreters: One of them is that it is a metaphor for their lack of understanding, comparing them to a man who is called from a distance; he hears the voice but does not understand its details or meanings. This is the interpretation of Mujahid. The other is that the speech is literal, and the meaning is that they will be called out on the Day of Resurrection for their disbelief and the ugliness of their deeds from a distance, until the people of the standing hear that, and the reputation becomes great against them, and the calamity befalls them. This is the interpretation of al-Dahhak ibn Muzahim.

Then the Most High made the matter of Musa a parable for the Prophet, blessings and peace be upon him, and for Quraysh, meaning: the actions of those are like the actions of these, when something similar came to them as came to these. And the "previous word" is the decree of Allah, the Most High, to delay their punishment until the Day of Resurrection. The pronoun in His saying, the Most High: "Indeed, they are in doubt about it" could refer back to Musa, peace be upon him, or to his Book.

And His saying, the Most High: "Whoever does righteous deeds, it is for his own self" is a clear advice for the world and a warning and an encouragement, and a declaration that Allah, the Most High, does not place any of the punishments of His servants in other than their proper place, rather He is the Just, the Generous, who rewards every servant according to his actions.