Tafsir of Al-Baqarah 2:23

After establishing the proofs for Divine Unity, refuting polytheism, and demonstrating that those who associate partners with God have defied their own intellects and blinded themselves to the knowledge and discernment granted to them, God turns to the proof of the Prophethood of Muhammad (ﷺ). He addresses the doubt regarding the Quran being a miracle and shows them how to verify whether it is from God—as he claims—or from himself—as they claim—by guiding them to examine their own souls and natures, as they are of his own kind and kin.

Why is it "what We have sent down" (mā nazzalnā) rather than "sent down" (inzalnā)? The term tanzīl implies gradual, piecemeal revelation. This is a strategic choice for the sake of the challenge. The disbelievers argued that if the Quran were from God, it would not be revealed in fragments—surah by surah, verse by verse—according to events and needs, as is the custom of poets and orators who compose their works over time. They claimed that if God had sent it, He would have sent it all at once. God addresses this by saying: "If you doubt this which has been sent down in this gradual manner, then bring forth a single surah or a few verses like it." This is the ultimate silencing of their excuses.

On the term "Surah": A Surah is a distinct portion of the Quran, consisting of at least three verses. It may be named after the "wall of a city" (sūrat al-madīnah) because it is a bounded, enclosed portion of the Quran, or because it contains various branches of knowledge and benefits. Alternatively, it may be derived from "rank" (sūrah), as in the verse of Al-Nabigha, implying that these portions are like stages or ranks through which the reader ascends, or due to their high status in religion. If the waw is a substitute for a hamza, it means a "piece" or "remainder" of the Quran.

Why is the Quran divided into Surahs? There are many benefits:

1. It follows the pattern of the Torah, the Gospel, and the Psalms.
2. It mirrors the practice of authors who organize their works into chapters and headings, which is more elegant and comprehensive than a single, undifferentiated text.
3. It provides the reader with a sense of accomplishment, refreshing their energy to continue studying, much like a traveler who feels encouraged upon reaching a milestone.
4. It allows the memorizer to feel they have mastered a complete, independent unit, which increases their reverence for what they have learned.
5. It facilitates the grouping of similar themes and subjects, allowing meanings to resonate and the structure to respond to itself.

"From the like of it" (min mithlihi): The pronoun refers to what We have sent down (the Quran) or to the Messenger (ﷺ). It means: bring a surah that possesses the same extraordinary eloquence and high rank in composition, or bring someone who is in his state—a human, an Arab, an unlettered person who has not read books or studied under scholars. Referring the pronoun to the "sent down" (the Quran) is more consistent with the structure of the Quranic challenge elsewhere (e.g., "bring ten surahs like it"). It is more logical to focus the challenge on the text itself rather than the person, as the Quran is the subject of the discourse.

"And call your witnesses" (wa-dʿū shuhadāʾakum): Shuhadāʾ (witnesses) refers to those present or those who can testify. Dūn (other than/besides) implies something lower or inferior. "Call your witnesses besides God" means: do not rely on God to testify for you, as one who is unable to provide proof for his claim might do. Instead, call upon your human witnesses whose testimony is valid in court. This is a way of exposing their helplessness and the fact that the argument has overwhelmed them, leaving them with no recourse. Alternatively, it means: call upon all your witnesses from among the Jinn and mankind, excluding God, for He alone is capable of producing its like.