Tafsir of Al-Furqan 25:33

Some have estimated an implied comparative, saying: "Better in explanation than their proverb," and its goodness is based on their own estimation, or it is sarcasm. The first [interpretation] is criticized on the grounds that it misses the meaning of consolation, for the intention is to address what they proposed by saying: { Why was the Quran not sent down to him all at once? } Thus, sending it down gradually is better than what they proposed for various benefits, though this involves an obvious constraint.

It is said that "explanation" (tafsir) refers to the meaning (ma'na), and the intention is "the best meaning." It is said, "The explanation of such-and-such is such-and-such," meaning its meaning. Thus, it is an infinitive functioning as a passive participle, because the meaning is explained—like the phrase: "The Prince's striking." This is countered by the fact that the "explained" (mufassar) as a passive participle refers to the speech, not the meaning, because one says: "I explained the speech," not "its meaning."

Al-Tayyibi said: "Placing 'explanation' in the position of 'meaning' is the usage of the cause in the position of the effect, because explanation is the cause for the appearance and unveiling of the meaning." It has been countered that there is a distinction between the meaning and its appearance, so the approximation is not complete, though its causality to it may be deemed sufficient in a general sense.

In any case, it is in the accusative case as a specifier (tamyiz), and the exception is mufarragh (discharged) from the most general circumstances. Thus, the clause is in the position of the accusative as a state (hal), meaning: "They do not bring you a proverb in any state or condition, except in the state of Our revealing and bringing before you the Truth and the Best of explanations." Making this contemporaneous with their bringing of the proverb, even if it is chronologically after it, is to indicate the haste in invalidating what they brought, in order to steady the heart of the Prophet, peace be upon him.

It is permitted that the "proverb" refers to the strange qualities they were suggesting he, peace be upon him, possess—such as being independent of food and drink, possessing a treasure or a garden, or the Quran being sent down all at once—meaning: "They do not bring you a strange state they propose you be characterized by, saying 'Why is he not in this state?' except that We have given you from the possible states that which is appropriate for you in Our wisdom and will to be given, and which is better." This is countered by the fact that the aforementioned exception rejects it, for the straightforward understanding is that what Allah the Exalted gave of Truth is consequent to the falsehoods they brought, invalidating them. There is no doubt that the sublime qualities surrounding the Message which Allah gave him, He gave him from the beginning, not as a reaction to the suggestions narrated about them for the sake of crushing and invalidating them.

It was answered that the meaning of { Except We bring to you } and so on is: "Except that We have manifested in you that which reveals the falsehood of what they brought." This is as you see. Therefore, the truth is to rely upon the first [interpretation].

It is well-known that ityan (bringing) and maji' (coming) have the same meaning, but it was expressed first with ityan and secondly with maji' for the sake of stylistic variation, and due to an aversion to uniting in wording what is attributed to the Almighty and what is attributed to them—given that what they brought is at the peak of ugliness and falsehood, while what the Almighty brought is at the peak of truth and goodness.

Al-Raghib distinguished between them, saying: "Coming (maji') is like bringing (ityan), but coming is more general, because ityan is a coming with ease; hence, it is said of a flood passing on its face that it 'came' (ata)." Ityan may be used with regard to intent even if acquisition does not occur, whereas maji' is used with regard to acquisition. Perhaps the expression of ityan first and maji' second contains an indication that the proverbs they bring are in themselves matters that are imagined with ease and do not require the exertion of thought, unlike that which is in contrast to it; for it is in itself a matter of intellectual truths polished by thought, so no one finds a way to refute them or challenge them. Or [it indicates] that their action, because it falls outside the bounds of acceptance, is treated as equivalent to non-existence, as if no intent occurred from them—unlike that which came from the Almighty. And Allah the Exalted knows best the secrets of His Book.