If you say: How does their saying, 'If only a sign were sent down to him from his Lord,' correspond to His saying, 'Say, Indeed, Allah leads astray whom He wills'? I say: It is a statement that runs in the manner of astonishment at their words. This is because the remarkable and numerous signs that were given to the Messenger of Allah, blessings and peace be upon him, were not given to any prophet before him. The Quran alone is enough as a sign beyond every sign. So, if they deny it and do not regard it, making it as if no sign was sent down upon him, then it is a place of astonishment and disapproval. It is as if it was said to them: How great is your obstinacy and how intense is your determination upon your disbelief! Indeed, Allah leads astray whom He wills from among those who are like you in determination and strong resolve in disbelief. There is no way for their guidance even if every sign were sent down. And He guides to Himself whoever is contrary to your description, who turns back to the truth. Its reality enters into a state of goodness. And those who have believed are a replacement for whoever has turned back. And their hearts find tranquility in the remembrance of Allah, with the mention of His mercy and forgiveness after the anxiety and disturbance from His fear, as His saying: 'Then their skins and their hearts soften to the remembrance of Allah.' Or they find tranquility in the mention of His signs that indicate His oneness, or they find tranquility in the Quran because it is a clear miracle that calms the hearts and establishes certainty in them. 'Those who have believed' is the subject, and 'blessedness for them' is the predicate. It is possible that it is a replacement for the hearts, on the assumption of omitting the added word, meaning: the hearts of those who have believed find tranquility. 'Blessedness' is a noun derived from 'ṭāba,' like 'bushra' and 'zulfa.' The meaning of 'Blessedness for you' is that you have attained goodness and purity, and its place is either accusative or nominative, like saying: 'Goodness for you,' and 'Peace for you.' The reading in His saying 'And a good return' is either in the nominative or accusative, which indicates its places. The 'lam' in 'for them' is for clarification, similar to 'a drink for you.' The 'wa' in 'blessedness' is transformed from a 'ya' due to the damma of what precedes it, like 'muqin' and 'muwasir.' And the Bedouin who read it as 'ṭayyibi lahum' broke the 'ṭā' to preserve the 'ya,' as it was said: 'bayḍ' and 'ma'īsha.'