Meccan [except from verse 16 to the end of verse 20, which is Medinan], and its verses are 30, and it is said 29 [revealed after Al-Mu'minun]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

Alif Lam Meem is considered the name of the surah, with the subject being the revelation of the Book. If you take it as a specification of the letters, then the revelation of the Book is raised as a predicate of an omitted subject. Or it is a subject with its predicate being: there is no doubt about it, and the better view is that it is raised by the beginning, and its predicate is from the Lord of the worlds. And there is no doubt about it: this is an interruption that has no place. The pronoun in it refers back to the content of the sentence, as if it were said: there is no doubt about that, meaning in its being revealed from the Lord of the worlds. The statement 'Do they say he has fabricated it?' supports its validity, because their saying: this is fabricated, is a denial that it is from the Lord of the worlds. Likewise, His saying: 'Rather, it is the truth from your Lord' and what is in it of the implication that it is from Allah. This is a correct and well-structured style: it first establishes that its revelation is from the Lord of the worlds, and that this is something there is no doubt about, then it diverts from that to the saying: 'Do they say he has fabricated it?' because 'Am' is the disjunctive particle meaning: rather and the interrogative, denying their saying and expressing amazement at its clarity: in the inability of their eloquence to produce even three verses of it. Then it diverts from the denial to affirming that it is the truth from your Lord. An analogy of this is when a scholar justifies a matter with a valid and comprehensive reason, having taken into account various precautions, like the saying of the theologians: contemplation is the first of the actions that are obligatory in general, which no accountable person is free from its obligation, then he is interrupted by some of what he had taken precautions against, and he responds by summarizing that he had taken precautions against that, then he returns to affirming his words and proceeding with them.

If you say: how did he negate that there is doubt that it is from Allah, while he established what is more certain than doubt, which is their saying: 'He has fabricated it?' I say: the meaning of 'there is no doubt about it' is that there is no entry for doubt in that it is the revelation of Allah, because the negator of doubt and its remover is not separate from it, which is its being miraculous to mankind, and similar to it is the farthest thing from doubt. As for their saying: 'He has fabricated it,' it is either a statement of obstinacy while knowing that it is from Allah due to its clear miracle, or it is a statement of ignorance made before reflection and contemplation because he heard people saying it: 'No warner has come to them from before you.'

Like His saying: 'What has warned their forefathers?' This is because Allah did not send a messenger to Quraysh. [Mahamud said: 'This means Quraysh because no prophet was ever sent to them.'] If you say: if no warner came to them, then no proof was established against them. I say: as for the establishment of proof by the laws that cannot be known except through messengers, there is no way to it. However, as for its establishment by knowing Allah, His oneness, and His wisdom, then yes, because the proofs of reason are with them at all times. 'Perhaps they may be guided' has two meanings: it may be a hope from the Messenger of Allah, as it was 'Perhaps he may remember' as a hope from Musa and Harun, and the term hope may be used to mean intention.