(And they said, "Why does he not bring us a sign from his Lord?")

This is a narration of some of their false claims, which the Prophet (peace be upon him) was commanded to endure with patience. That is: "Why does he not bring us a sign that proves his truthfulness in his claim to Prophethood?" Or: "Why does he not bring us one of the signs they proposed?" This is not specific. They reached such a degree of arrogance and obstinacy that they ceased to consider what they had witnessed of miracles—before which the solid mountains would crumble—as signs. They even dared to utter this abominable and heinous statement.

(Has there not come to them evidence of what is in the former scriptures?)

This is a rebuttal from His Exalted side to their repulsive statement and a refutation of the denial they concealed within it regarding the coming of a sign. It is a rebuttal by presenting the Noble Quran, which is the mother of all signs, the foundation of all miracles, the most exalted, and the most beneficial. For the reality of a miracle is any extraordinary matter that appears at the hands of a claimant to Prophethood during a challenge, whatever that matter may be. There is no doubt that knowledge is the most majestic and highest of matters, as it is the root of deeds and the principle of actions, through which high ranks and eternal happiness are attained.

The Quran appeared—possessing all the sciences of the predecessors and the successors—at the hands of one who had never practiced any science nor studied under any of its scholars at all. What miracle could be desired after its arrival, and what sign could be requested after its manifestation? The "evidence" (bayyinah) refers to the Noble Quran. The "former scriptures" refer to the Torah, the Gospel, and the rest of the heavenly books, along with what they contain of true beliefs and fundamental laws upon which all the Messengers (peace be upon them) agreed.

The meaning of it being "evidence" for that is that it testifies to the truthfulness of what is within those scriptures. There is, in its presentation under this title, an obvious exaltation of its status and an illumination of its proof; for it points to its distinction and its independence from any need for testimony to the truth of its contents, due to its inimitability. Attributing the "coming" to it—while treating them as having asked for it—is to draw attention to its originality therein, along with the appropriateness of it being "evidence."

The hamza is for denying the occurrence, and the waw is for conjunction with an implied [sentence] necessitated by the context. It is as if it were said: "Did the other signs not come to them, and did the evidence of what is in the former scriptures not come to them in particular?" This is to confirm its arrival and to signal that it is of such clarity that no denial on their part is at all possible—even if they dared to deny other signs out of arrogance and obstinacy. Interpreting the verse in the manner mentioned is what the eloquence of the Revelation demands.

The Imam [al-Razi] and al-Tabarsi claimed that the meaning is: "Has there not come to them in the Quran a clarification of what is in the former books regarding the accounts of the nations whom We destroyed when they requested signs and then disbelieved in them? So what assures them that their state, in requesting a sign by saying 'Why does he not bring us a sign,' will not be like the state of those who were destroyed?" This [interpretation] is far from being accepted, as is not hidden to those who possess intellect.

Most of the seven [canonical readers], as well as Abu Bahriyyah, Ibn Muhaysin, Talhah, Ibn Abi Layla, Ibn al-Mundhir, Khalaf, Abu Ubayd, Ibn Sa'dan, Ibn Isa, and Ibn Jubayr al-Antaki, read it as ya’tihim (with the ya), due to the metaphorical feminine gender of the word bayyinah and the separation [between the verb and the subject].

A group of them, including Abu Zayd from Abu 'Amr, read bayyinatu with tanween, [treating] ma as a substitute. The author of al-Lawami' said: It is permissible for ma in this reading to be negative, meaning that what is coming is that which is in the Quran of abrogation and excellence that was not in other books. And this is as you see. Another group, including Ibn Abbas, read bayyinata with a fatha (accusative) and tanween, [treating it] as a state (hal), with ma being the agent. Another group read al-suhuf with the sukun on the ha for the sake of lightening the pronunciation.