Tafsir of Al-A'raf 7:203

(And when you do not bring them a sign) from the Quran during a delay in revelation, as is narrated from Mujahid, Qatadah, and al-Zajjaj; or a sign of their own choosing, as is narrated from Ibn Abbas, al-Juba’i, and Abu Muslim.

(They say, "Why have you not improvised it?") Meaning: Why have you not collected and fabricated it from yourself as a falsehood? Or: Why have you not taken it from Allah the Exalted by requesting it from Him? It is an expression of mockery on their part—may Allah the Exalted curse them. From what we have mentioned, it is known that ijtiba (improvisation/selection) has two meanings: collecting and taking, and the intended meaning varies according to the difference in the interpretation of the verse. It is related from Ali ibn Isa that ijtiba originally means "extraction," from which comes jibayat al-kharaj (tax collection). It is also said that its root is "collection," from "I collected water in the basin," meaning I gathered it; from this, the basin is called a jabitah because it collects water. Al-Raghib leaned toward this. In al-Durr al-Masun, it says: "He jaba a thing" means he collected it intentionally; hence, "I ijtabaytuhu" (I selected/improvised it) gained the meaning of "I chose it."

Al-Farra’ said: It is said "I ijtabaytu speech," meaning I fabricated it, improvised it, and extemporized it when you create it from yourself. Abu Ubaydah held the same view regarding the word ikhtara’tuhu (I invented it). Ibn Zayd said: These are expressions the Arabs use for speech that a man initiates without having prepared it beforehand in his mind. As for the one who makes the root something else, the usage in the verse as a metaphor is not denied, as is not hidden.

(Say), in response to them, (I only follow what is revealed to me from my Lord), without having any role in it whatsoever. This is in the sense of specifying his state—peace and blessings be upon him—by following what is revealed to him, by directing the restriction to the act itself in contrast to the alternative they demanded of him, not in the sense of specifying his following—peace and blessings be upon him—to what is revealed to him by directing the restriction in comparison to another object, as is common in areas of usage. It is as if it were said: I do nothing but follow what is revealed to me from Him, the Exalted, rather than fabricating or requesting. There is an unmistakable significance in mentioning the title of Lordship while attributing it to his pronoun—peace and blessings be upon him.

(This) is a reference to the glorious Quran, indicated by "what is revealed to me," (is insights from your Lord), meaning it is in the position of "insights" for hearts, by which they perceive the truth and grasp what is correct; or they are clear arguments and luminous proofs that suffice in place of others. Thus, the speech is cast in the form of an eloquent simile—and I have investigated its nature in the most complete manner in al-Tiraz al-Mudhahhab—or it contains a loose metaphor, where the effect is used to refer to the cause. It is permitted that "insights" is a metaphor for the Quran's guidance of creation toward the realization of truths. This is a subject, and "insights" is its predicate. It is pluralized to indicate the inclusion of verses and surahs, making each of them an "insight." "From" is attached to an elided element acting as an adjective for "insights," signifying its magnificence, i.e., "insights that are from Him, the Exalted." Mentioning the attribute of Lordship while attributing it to their pronoun is to emphasize the obligation of believing in them.

His statement, the Exalted and Almighty: (And guidance and mercy) is a conjunction to "insights," and their being indefinite is for magnification. The prepositional phrase is placed before them, and they are followed by His statement, the Exalted: (for a people who believe), as the Shaykh al-Islam said, to signal that the Quran being "insights" is a fact realized for all, and by it, the proof is established against everyone. As for it being "guidance and mercy," that is restricted to the believers, for they are the ones who draw from its lights and pluck from its blossoms. This contradicts what some understand from the speech of others—that all three are for the believers. Al-Naysaburi said in his Tafsir: "Insights" are for the possessors of ‘ayn al-yaqin (the eye of certainty), "guidance" is for the possessors of ‘ilm al-yaqin (knowledge of certainty), and "mercy" is for others among the righteous, the imitators, in the most complete way, and all of it is for a people who believe. Al-Khazin mentioned something similar and claimed it was one of the subtle points, but this is contrary to the apparent meaning; in fact, it is hardly acceptable. This sentence, as it appears, is the conclusion of the commanded speech.

Those who do not permit independent reasoning (ijtihad) for the Prophet—peace and blessings be upon him—have used this verse as an argument, but there is contemplation to be had regarding that.