(50–52) “They say, ‘Why have no signs been sent down to him from his Lord?’ Say, ‘The signs are only with Allah, and I am only a clear warner.’ Is it not enough for them that We have sent down to you the Book, which is recited to them? Surely in this there is mercy and a reminder for people who believe. Say, ‘Allah is sufficient as a witness between me and you. He knows whatever is in the heavens and the earth. Those who believe in falsehood and disbelieve in Allah—it is they who are the losers.’”

That is, these wrongdoers who denied the Messenger and what he brought objected and demanded that particular signs of their own choosing be sent down to him, as when they said: “We will never believe you until you cause a spring to gush forth for us from the earth,” and the verses that follow. Choosing the signs is neither their prerogative nor the Messenger’s, for this amounts to attempting to direct matters alongside Allah—as though, were the matter theirs, it would be this way and ought (1) to be so—when no one has any share in the matter.

Thus He said: “Say, ‘The signs are only with Allah.’” If He wills, He sends them down, and if He wills, He withholds them. “And I am only a clear warner.” I hold no station beyond this.

Since the aim is to distinguish truth from falsehood, once that aim has been achieved—by whatever means—demanding particular signs in addition to it is wrongdoing, injustice, and arrogance toward Allah and the truth.

Indeed, even supposing that those signs were sent down while they were inwardly resolved not to believe in the truth without them, that would not be faith. Rather, something would merely have accorded with their desires, so they would believe—not because it was the truth, but because of those signs. On that hypothetical assumption, what benefit would be achieved by sending them down?

Since the aim is to make the truth clear, Allah Most High mentioned the means of doing so and said: “Is it not enough for them”—as evidence by which to know your truthfulness and the truthfulness of what you have brought—“that We have sent down to you the Book, which is recited to them?” This concise yet comprehensive statement contains many clear signs and brilliant proofs. As explained above, the mere fact that the Messenger brought it, although he was unlettered, is one of the greatest signs of his truthfulness.

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Then their inability to rival it, together with his challenge to them (2), is another sign. Another is its emergence and public proclamation: it is recited to them and declared to be from Allah. The Messenger proclaimed it at a time when his supporters were few and his opponents and enemies were many. Yet he did not conceal it, nor did that weaken his resolve. Instead, he proclaimed it before all people and announced to city-dweller and nomad alike: “This is the speech of my Lord. Is anyone able to rival it, produce anything equal to it, or compete with it?”

Then there are its accounts of the earliest generations, its reports concerning earlier peoples (3), and its disclosure of unseen matters, both past and future, all in conformity with reality.

Then there is its authority over the earlier scriptures: it confirms what is sound in them and rejects the distortion and alteration introduced into them. There is also its guidance to the straight path through its commands and prohibitions. It has never commanded anything of which reason could say, “If only it had not commanded this,” nor forbidden anything of which reason could say, “If only it had not forbidden this.” Rather, it accords with justice and due measure, and with the wisdom recognized by people of insight and reason. [Its instructions, guidance, and rulings also suit every circumstance and every age, such that affairs can be set right only through it] (4).

All of this is sufficient for anyone who wishes to affirm the truth and earnestly seeks it. May Allah grant no sufficiency to anyone for whom the Quran does not suffice, and no healing to anyone whom the Criterion does not heal. As for whoever follows its guidance and finds it sufficient, that is best for him (5). Therefore He said: “Surely in this there is mercy and a reminder for people who believe.” This is because through it they attain abundant knowledge and immense good, refinement of hearts and souls, purification of beliefs, perfection of character, divinely granted insights, and mysteries of the Lord.

“Say, ‘Allah is sufficient as a witness between me and you.’” I have called upon Him as my witness. If I were lying, He would bring upon me something that would serve as a warning to you. But since He supports me, grants me victory, and makes my affairs easy, this magnificent testimony from Allah should suffice you. If you think that His testimony is insufficient as evidence because you have neither heard nor seen Him, then “He knows whatever is in the heavens and the earth.”

Among what He knows are my condition and yours, and what I say to you (6). If I were fabricating words against Him, despite His knowledge of that and His power to punish me, it would [impugn His knowledge, power, and wisdom]. As Allah Most High said: “Had he falsely attributed some statements to Us, We would surely have seized him by the right hand and then severed his aorta.”

“Those who believe in falsehood and disbelieve in Allah—it is they who are the losers,” for they have lost faith in Allah, His angels, His Books, His messengers, and the Last Day; they have been deprived of everlasting bliss; and in exchange for sound truth they have received every vile falsehood, and in exchange for bliss, every painful punishment. Thus, on the Day of Resurrection, they will have lost themselves and their families.