Tafsir of Maryam 19:73

"And when Our verses are recited to them" – the verse and what follows it is a narrative of what they said upon hearing the verses that denounce their atrocious state and the calamity of their outcome. That is, when Our signs—among which are the preceding verses—are recited to the polytheists, being "clear" (i.e., manifest in their inimitability), they were challenged with them and could not oppose them; or they are verses of articulate wording, summarized in meaning, and clarifying the intended objectives, whether they are decisive (muhkam) or allegorical (mutashabih), followed by clarification through the decisive verses or the explanation of the Messenger (may Allah bless him and grant him peace) by word or deed.

The view, as in al-Kashshaf, is that "clear" is a state (hal) confirming the content of the sentence, even if it is not formed from two nouns, because the meaning relies upon it. Abu Haywah, al-A'raj, and Ibn Muhaisun recited it as yutla (using the ya prefix) because the noun designated as the subject is metaphorically feminine, despite the separation.

"The disbelievers said" – that is, they said; the relative pronoun was used in place of the pronoun to draw attention to the fact that they uttered what they uttered while being disbelievers in what was recited to them, rejecting it. Or, it refers to those among them who were steeped in disbelief and persisted in insolence and obstinacy—they being al-Nadr ibn al-Harith and his sinful followers, for the verse was revealed concerning them. The lam in His saying "to those who believe" is for transmission, as in "I said to him such and such" when you address him with it. It is also said that it is the lam of cause, meaning: they said it for their sake and regarding them. The first is more likely, as their statement was not regarding the believers only, as indicated by His saying "which of the two parties"—meaning the believers and the disbelievers—as if they said: "Which of us is better in station?"—that is, in place and abode. Its origin is the place of standing, then it was used for the absolute place.

Ibn Kathir, Ibn Muhaisun, Humayd, al-Ja'fi, and Abu Hatim (from Abu 'Amr) read muqaman with a damma on the mim. Its origin is the place of dwelling. It is also intended to mean the abode and the place, so the two readings align. Al-Bahr permits the possibility of the fatha and the damma being for the masdar, provided that the first is the masdar of qama-yaqumu and the second is the masdar of aqama-yuqimu.

I have seen in some collections a statement attributed to Abu al-Sa'ud—may Allah have mercy on him—regarding the difference between maqam (with fatha) and muqam (with damma). Someone asked him about that, saying: "O unique one of the age, O sheikh of mankind, we seek the difference between maqam and muqam." The answer is that the first, with the fatha on the mim, is the place of the standing of a thing, broader than whether its standing there is by itself or by the setting of another, and whether that is by way of remaining there or otherwise. The second is the place of someone else's causing one to dwell, or the place of one's own standing in a prolonged manner. If the governing verb is triliteral, the requirement of the speech is the first, and likewise if it is quadriliteral but there is no intention to explain that the place is a place of standing for the one attached to it by the action of another, or a place of prolonged standing. But if that is intended, then it requires the second, as if you said... [The text continues with linguistic analysis].

You know that in this station, it is not in the accusative case due to being an adverb of place or a masdar, but rather it is in the accusative as a distinction (tamyiz), and it is transformed from the subject according to what is said: "Which of the two parties' standing is better?"

"And better in assembly" – that is, in meeting place and gathering. In al-Bahr, it is the assembly where they gather for an event or consultation. It is said: the assembly of those of nada (generosity), and likewise al-nadi. It is narrated that they would comb their hair, oil it, perfume themselves, and wear their most magnificent garments, then say that to the poor believers who could not afford such things when the verses were recited to them.

The Imam said: Their intent in that was to challenge the believers, as if they said: "If you were upon the truth and we were upon falsehood, your condition in this world would be better and more pleasant than our condition, for it does not befit the Wise to cast His sincere allies into torment and humiliation while His enemies, who turn away from His service, are in honor and comfort." But the disbelievers were in blessing and comfort, and the believers were the opposite, so it was known that the truth was not with the believers. This—despite the clarity that it is a barren syllogism born of a sickly opinion—Allah the Almighty refuted and invalidated with His saying...