The answer does not come; it is a response to an omitted oath. Were it not for the prefatory lam, it would be permissible for it to be a response to the condition, as in the saying: "He says, 'There is no absent one for me, nor is it forbidden.'" [Refer to the explanation of this evidence in the first part, page 537, if you wish, the corrector said.]

This is because the condition occurred in the past, meaning: If they had conspired to bring forth something like this Qur'an in its eloquence, beauty of structure, and composition, while among them are the pure Arabs, masters of expression, they would have been unable to bring forth its like. The astonishment is from the youthful ones [The term 'youthful ones' in the dictionaries refers to the inexperienced youths. In it: a youth is one who has not experienced life.] and from those who claim that the Qur'an is eternal. [Mahamud said: "And the astonishment is from the youthful ones and from those who claim that the Qur'an is eternal, while they acknowledge that it is miraculous... etc." Ahmad said:

And what indicates the deviation of the author from the path of the fair-minded is that he misleads the weak in such a matter that has become widespread and common. Nevertheless, he allows himself to ignore the belief of the people, as the belief of Ahl al-Sunnah is that the meaning of the expressions is an eternal attribute that exists within the essence of the Creator, glorified and exalted is He. It is called Qur'an, and it is also referred to as its evidences, which are these eloquent words and noble verses of the Qur'an. The miraculous, according to them, is the evidence, not the indicated meaning. However, they are cautious about stating that it is created for two reasons. One is that it is a misleading statement. The second is that the righteous predecessors refrained from it, so they followed their traces and drew from their lights.

And how many beliefs are not expressed for fear of misleading others regarding what is not permissible to believe. There is no connection between belief and expression, nor is there any honor for the one who believes that and is obstinate in imposing it. And Allah speaks the truth, and He guides to the right path.] with their acknowledgment that it is miraculous. [The phrase 'and from those who claim that the Qur'an is eternal' refers to Ahl al-Sunnah, as they say that the Qur'an is eternal, but not in the sense of the wording that some of us hear from others, for this is a new occurrence, but in the sense of the speech of Allah, which is an attribute of His that exists within His essence, glorified and exalted is He. This is the eternal, like His knowledge and will.]

And inability only occurs where there is ability. It is said: Allah is able to create bodies, and the servants are incapable of it. As for the impossible, where there is no scope for ability nor any entrance for it, like the second eternal, it cannot be said of the doer: 'He has failed in it,' nor is it miraculous. If it were said so, it would be permissible to describe Allah with inability, for He is not described with ability concerning the impossible, unless they insist and say He is able concerning the impossible. For the essence of their argument [The phrase 'for the essence of their argument' is not as he said, may Allah forgive him, but the essence of their argument is adherence to the Book and the Sunnah, and seeking the truths.] is insistence and distortion of the realities.