Tafsir of Al-A'raf 7:63

(Do you wonder that there has come to you a reminder from your Lord) This is a refutation of what serves as the origin of their statement: (Indeed, we see you in clear error). The interrogation is for denial; that is, there is no reason for this, nor is there any necessity for it. The waw (and) is for conjunction with an implicit element over which the speech extends. In the view of al-Zamakhshari and his followers, a phrase is estimated between the hamza (of interrogation) and the conjunctive waw, as if it were said: "Have you deemed it unlikely and wondered?" The school of Sibawayh and the majority is that the hamza is part of the components of the conjoined sentence, but it has been placed before the conjunction to draw attention to its primacy in occupying the initial position. The view of the former is weakened by the affectation it entails in claiming the deletion of a sentence. If it is countered by the argument that some of the conjoined sentence is being placed forward, it may be said that this is easier, for the figurative usage therein is less in wording, it draws attention to the primacy of one thing over another, and it is not consistent in examples such as: (Is then He who is standing over every soul for what it has earned)—the verification of which is in its proper place. The particle an (that) in an ja’akum (that there has come to you) is estimated as bi-an (that), because the preceding verb is transitive through it. The "reminder" (dhikr) refers to that with which he was sent, just as the Quran is called a dhikr, and it is interpreted as exhortation (maw‘izah). The min (from) is for the inception of the action, and the prepositional phrase is linked to ja’a (come) or to an implicit word serving as an adjective for "reminder"—meaning, a reminder that is from the Master of your affairs and your Sustainer.

(To a man from among you) That is, from your own group, whose birth and upbringing you know, or from your own species—so the min is either partitive or explicative, as has been said. ‘Ala (on/to) is linked to ja’a (come) by estimating an added noun, i.e., at the hand or tongue of a man from among you—meaning, by his mediation. It has been said that ‘ala is in the sense of ma‘a (with), so there is no need for estimation. Others said it is linked to it because its meaning is unzila (was sent down), as was indicated by the words of Abu al-Baqa’, or because it implies that meaning. It is also permissible for it to be linked to an implicit word serving as a state (hal) for "reminder," meaning: "descending upon a man from among you."

(That he may warn you) This is the cause for the coming; i.e., to warn you of the torment and punishment for disbelief and sins.

(And that you may fear God) This is conjoined to li-yundhirakum (that he may warn you), as is His saying: (And that you may receive mercy) according to what is apparent. Thus, the coming is caused by three things, and this does not constitute the convergence of causes upon a single effect—which is prohibited—for there is a gradation between them in reality: the warning is a cause for fear, and fear is a cause for the connection of mercy to them. The discourse contains no indication that each of the three is a cause for the next; if causality were intended, the fa (then/so) would have been used. Some consider the conjunction of li-tattaqu to li-yundhirakum, and la‘allakum turhamun to li-tattaqu, with observation of the gradation—that is: that you may fear because of the warning, and that you may receive mercy because of the fear. The use of the particle of hope (la‘alla) follows the custom of the great when making promises, or it is to draw attention to the preciousness of the goal and that mercy is contingent upon the grace of Allah the Exalted; thus, there is no reliance except upon Him.