Indeed, We have revealed to you as a response to the People of the Book regarding their question to the Messenger of Allah, blessings and peace be upon him, to send down to them a book from the heavens. And as an argument against them that his affair in revelation to him is like the affair of other prophets who came before. And it was recited (Zaburan) with a Dhamma on the Zay, plural of Zabr, which means the book. And 'and messengers' is in the accusative case, implied in meaning.

We revealed to you, and it means: We sent, and We informed, and similar to that. Or by what is explained in the stories we have told them. And in the reading of Ubayy: And messengers we have told you about before and messengers we have not told you about. And from Ibrahim and Yahya ibn Wathab: They read (and Allah spoke) in the accusative. And among the strange interpretations is that it is from the word [UNTRANSLATED-LATIN:kalam]. [Mahamud said: And among the strange interpretations is that 'kalam' is from 'kalam' ... etc.] Ahmad said: This interpretation is only transmitted from some of the Mu'tazila due to their denial of the eternal speech which is an attribute of the essence, as they only affirm letters and sounds that exist in bodies, not in the essence of Allah, the Exalted. They are refuted by their denial of the speech of the soul, which nullifies the specificity of Moses, peace be upon him, in speaking, as they only affirm it in the sense of hearing letters and sounds existing in some bodies. This is common between Moses and every listener of these letters, even the polytheist about whom Allah said (until he hears the speech of Allah). Thus, the Mu'tazila are compelled to nullify the specificity of Moses by interpreting speaking as a form of injury. Al-Zamakhshari was truthful and fair: He said that it is for those who abandon interpretations that are beyond understanding and clarify only through imagination, and Allah is the Grantor of success. And that its meaning is that Allah injured Moses with the claws of trials and the talons of tribulations. Messengers bringing good news and warning. The nominative can be understood as praise. It is also permissible for it to be understood as repetition. If you say: How can there be for people a proof against Allah before the messengers? [He returned to his words. Mahamud said: 'If you say how can there be for people a proof against Allah before the messengers ... etc.'] Ahmad said: The principle of the Mu'tazila in rational good and evil leads them to affirm the rulings of Allah solely by reason, even if He has not sent a messenger. They impose by their intellect, and they prohibit and permit according to their claim. Among what they impose before the arrival of the law is to look into the evidence of knowledge, and they do not depend on the arrival of the law that necessitates it. Hence, they insist, after confusion and prolongation, that whoever neglects to look into the evidence before the arrival of the law has neglected an obligation for which he deserves punishment, and the proof has been established against him in obligation even if there was no law. And when this verse is recited to them, which is His saying: (Messengers bringing good news and warning so that there will be no proof for people against Allah after the messengers), and it is said to them: Does this verse not call you, O group of Qadarites, that the proof was established for creation by the legal rulings leading to reward through the sending of messengers, not merely by reason? What do you say about it? Their ears were then silenced, and they changed the face of this text and altered it from what it was intended for, saying: The intended meaning is that the messengers complete the proof of Allah and alert to what was obligatory before their sending through reason, as Al-Zamakhshari answered. And close to this distortion, they say when His saying comes to them: (And We would not punish until We send a messenger). And perhaps it misleads the weak readers of this section of Al-Zamakhshari's words, saying: The evidence for monotheism and knowledge was established before the sending of the messengers, and thus the proof is established. We think that this is in accordance with the path of correctness, as knowledge is agreed upon, and monotheism is by consensus. Its way is reason, not transmission, which is misleading. The consideration of the evidence for monotheism is the action of the obligated, not the legal ruling. Rather, the ruling is the obligation to look, and knowledge is received from pure reason, and the obligation is received from pure transmission, and by it the proof is established, and upon it the reward is arranged. And Allah, the Exalted, is the Grantor of success and assistance.

If only You had sent to us a messenger to awaken us from the slumber of heedlessness and to alert us to what we must pay attention to. And Al-Sulami read: 'But Allah bears witness,' with emphasis. If you say: The correction must have something to correct, what is it in His saying: (But Allah bears witness)? I say: When the People of the Book asked for the book to be sent down from the heavens and insisted on that, He argued against them with His saying: (Indeed, We have revealed to you). He said: But Allah bears witness, meaning they do not bear witness, but Allah bears witness. It is said: When (Indeed, We have revealed to you) was revealed, they said: We do not bear witness to you with this, so (But Allah bears witness) was revealed. The meaning of Allah's witness to what He has revealed to him is His affirmation of its truth by manifesting miracles, just as claims are established by evidence. And the testimony of the angels: Their testimony that it is true and truthful. If you say: How will they be answered if they say: How do we know that the angels bear witness to that? I say: They will be answered that it is known by the testimony of Allah, for when He knew by manifesting the miracles that it is true, He knew that the angels bear witness to the truth of what He has affirmed as true because their testimony is dependent on His testimony. If you say: What is the meaning of His saying: 'He revealed it with His knowledge' and what is its position in relation to the previous sentence? I say: Its meaning is that He revealed it intertwined with His specific knowledge that no one else knows, and it is composed in a style and manner that no eloquent person or master of expression can achieve. Its position in relation to the previous sentence is that of an explanatory clause because it clarifies the testimony, and that His testimony to its truth is that He revealed it in the miraculous structure that surpasses ability. It is said: He revealed it while knowing that you are worthy of its revelation to you and that you will convey it. It is said: He revealed it from what He knows of the interests of the servants, encompassing it. It is possible that He revealed it while knowing it, overseeing it, and protecting it from the devils, with angels on guard, and the angels bear witness to that, as He said at the end of Surah Al-Jinn. Do you not see His saying: (And He encompassed what is with them)? And encompassing means knowledge, and Allah is sufficient as a witness even if no one else bears witness, for believing in the miracle is truly the testimony (Say: What is greater as a testimony? Say: Allah).