Tafsir of Yunus 10:38

"Or do they say, 'He invented it?'" The particle Am (or) is munqati'ah (disjunctive), representing the meaning of bal (nay) and the interrogative hamza, according to Sibawayh and the majority. That is to say: "Nay, do they say..." The bal is transitional, and the hamza is for the purpose of denying the reality of their claim and treating it as far-fetched; meaning, such a thing ought not to have been said. It is permitted that the hamza be for taqrir (affirmation/confirmation) to compel the argument; both meanings, as has been said, are closely related.

It is said that Am is muttasilah (connective), with its counterpart being implicit; meaning, "Do you believe in it, or do you say he invented it?" It is also said that it is interrogative, functioning as the hamza, or a conjunction meaning wa (and). The correct view is the first. In any case, the hidden pronoun refers to the Prophet (may Allah bless him and grant him peace), even if not mentioned explicitly, as it is understood from the context.

"Say:" — as a reproof to them and to demonstrate the falsehood of their corrupt claim — "if the matter is as you say, then bring a surah" — whether long or short — "like it" — in eloquence, beauty of structure, and profundity of meaning — "by way of fabrication."

The essence of this, as has been said, is: If that is a fabrication from me, then fabricate a surah like it, for you are like me in Arabic, eloquence, and are even more practiced and accustomed to verse and prose. According to this, the intended meaning of the addressees bringing it forth is their creating it and speaking it from their own selves, not merely including that which is cited from the speech of others who came before. It is permitted that the intent is as mentioned, and perhaps this is the secret behind departing from saying "Bring a surah like it" to the phrasing in the noble text. That is: If the matter is as you claimed, then bring forth from yourselves or from those who preceded you among the eloquent Arabs and masters of rhetoric—like Imru' al-Qais, Zuhair, and their peers—a surah similar to it in its majestic qualities. Since you were unable to do so despite your great practice, and it was not found in the speech of those people—they for whom pulpits of eloquence and rhetoric were erected in Ukaz, upon whom the millstones of verse and prose turned, and who spent their days in composition and recitation—it indicates that it is not the speech of humans, but rather the speech of the Creator of powers and faculties.

It has been recited "by a surah mithlihi" (with the addition), meaning "by a surah of a book like it."

"And call" — for assistance and support — "whom you can" — to call upon and seek help from — "of your deities whom you claim are helping you" in your important matters, calamities, and the acts of flattery towards those upon whom you rely in all that you do and leave.

"Other than Allah" is connected to "call," as has been said, and "other than" (min) is ibtida'iyyah (designating origin), meaning that the invocation originates from other than Him, the Exalted, and has no involvement with Him, the Glorified, in any way. It is permitted that it be connected to what is "with Him," with min being bayaniyyah (explicative), meaning: "Call upon whom you are able from His creation." This is not devoid of merit and benefit.

The purpose of this qualification, it is said, is to specify their dissociation from Him, the Exalted, and their position in the camp of opposition and hostility. The intention is not to state that He, the Exalted, is alone in the power to do what they have been tasked with, for that might suggest that if they were to call upon Him, He would respond to them regarding it. It is also said: There is no harm in expressing that, because the aforementioned exclusivity supports the intended goal—that which the Prophet (may Allah bless him and grant him peace) brought did not come from his own self, but from Him, the Exalted. The suggested misconception is not to be heeded, for their calling upon Him, the Exalted—in the sense of asking Him to provide what they have been tasked with—is inconceivable, as it contradicts their previous claim, as is evident. Reflect upon this.

"If you are truthful" in your claim that I have fabricated it, for that necessitates the possibility of bringing its like, which in turn necessitates your ability to do so. The response to "if" is omitted because what has been mentioned points to it. This verse serves as evidence of the miraculous nature of the Quran, for he (peace and blessings be upon him) challenged the preeminent masters of the Arabs with a single surah, and they did not bring it; otherwise, it would have been transmitted to us, given the strong motives for reporting it.

Some heretics have claimed that it does not necessarily follow from their inability to bring its like that it is from Allah, the Exalted, for it may happen that an individual possesses a uniqueness not found in others. Thus, it is possible that the Prophet (may Allah bless him and grant him peace) was uniquely granted this rank of eloquence and rhetoric, distinguishing him from the rest of the Arabs, and so he brought what he brought, unlike them. It has been reported through some paths that the Prophet (may Allah bless him and grant him peace) said: "I am the most eloquent of the Arabs, although I am from Quraish."

The response is that even if the Prophet (may Allah bless him and grant him peace) was at the furthest limits of eloquence—as if Allah, the Exalted, had churned the Arabic tongue and cast its cream upon his tongue, so that no orator could withstand him without stumbling and no preeminent master could challenge him without returning with an empty record—yet, his speech (may Allah bless him and grant him peace) does not resemble what he brought forth in the Quran. The speech of one person is uniform, as is not hidden from those of refined taste who are familiar with the speech of the eloquent, both ancient and modern.

This has been challenged by saying that this does not refute that claim, because it explicitly concedes that the speech of the Prophet (may Allah bless him and grant him peace) is miraculous and cannot be opposed. In that case, the inability to oppose the Quran leaves the matter circulating between it being the speech of Allah and it being the speech of the Prophet (may Allah bless him and grant him peace), and it is not established as the speech of Allah, the Mighty and Majestic, except by adding his [the Prophet's] distinction over his own speech. The one who makes that claim did not argue that it necessarily follows that it is from Allah, the Exalted, based on their inability to bring its like. Furthermore, this concession contradicts what was previously stated in the explanation of "bring a surah like it," where it was reasoned that "you are like me in Arabic and eloquence, etc." Hence, it has been said: The best way to answer is to concede that the speech of the Prophet (may Allah bless him and grant him peace) is not miraculous, while simultaneously maintaining that he is the most eloquent of the Arabs; there is no contradiction between these two, as is not hidden from the reflective mind. Some have lengthened the discussion on this point, and some have inserted the issue of the "creation of actions" into it, making the pivot of the answer the doctrine of the Ash'aris therein. Perhaps the matter is free from the need for length to one whose inner eye has been opened.