Now for the positioning [and relationships of] the parts of the phrases:

The [conjunction] "and (al-wâw)" in "And if you are in doubt as to what We have revealed, step by step, to Our servant (Wa in kuntum fi raybin mimmâ nazzalnâ 'alâ 'abdina)," is [so placed] because of the relationship between [this verse and "O you people! Worship...", but no such relationship is apparent. It becomes apparent only through two implied questions and their answers: firstly is the implied answer to the question arising from the first verse: "How should we worship?", that is,] "as the Qur'an has taught you." [In reply to the second implied question: "How can we know the Qur'an is Allâh's word?", it says: "And if you are in doubt..."] ¹

The use of "if (in)," which expresses hesitation, instead of "idhâ," which infers certainty and resolve, [although it is certain that they are in a state of doubt,] indicates that because means had arisen to dispel their doubts, their very existence should be doubtful or impossible even; they could only be hypothetical.

Also, the doubt expressed by "if (in )" looks to the [literary] style and not to the Speaker (May He be exalted).

The substitution of "you are in doubt (kuntum fi raybin)" for [the verbal form] 'you doubt' although the latter is more concise, indicates that the source of their doubt is their sick natures and characters.

And the doubt encompassing (zarfiyya) them although it is contained (mazrûf) by their hearts hints that the darkness of doubt has spread from their hearts and overwhelmed their whole physical beings, enveloping in darkness all ways [of possible illumination].

The use of the indefinite for "doubt (rayb)" is to make it general. That is, whichever of the sorts of doubt you feel, the answer is the same, and that is: [the Qur'an] is miraculous and true! Thus, your accusing [the Qur'an] of error due to your superficial view is an error and it is not necessary to answer every doubt specifically. You can surely see that a person who [happens upon] a spring and tastes its pure, sweet water does not need to taste all its subsidiary streams and branches.

The [partitive] "min" in "minimâ nazzalnâ - as to (lit. a part of) what we have revealed" infers the implied words 'about a part of what of We have revealed' (fi shay'in minimâ).

The word(s) "we have revealed (nazzalnâ)" indicates that the source of their doubt is [the Qur'an's] revelation (lit. descent). And the decisive reply proves its revelation.

The choice of [the Ilnd form] "nazzalnâ," which denotes gradual revelation, instead of [the IVth form] 'anzalnâ,' which suggests that it was sudden, alludes to the excuses they advanced saying: "Why isn't it revealed to him all at once?" Indeed, the Qur'an was revealed gradually as events required, according to circumstances, verse by verse, sura by sura.

The choice of the word "servant [or bondsman] ('abd)" rather than 'the Messenger' or 'Muhammad' indicates exaltation of the Messenger, and hints at the elevated nature of worship, and corroborates the command "Worship!" and infers the repulsion of delusions, for the Messenger (Upon whom be peace) performed more worship than anyone and recited more of the Qur'an. So reflect on this!

The phrase "then produce a sura like thereunto (fa-'tû bi-sûratin min mithlihi)." [The purpose of] the command "then produce" is to display their impotence, and it comprises a challenge, and censure, and calls on them to try to dispute it, making clear their inability to do this.

While the word "a sura" indicates [the Qur'an's] silencing and dumbfounding them utterly, as follows:

The First Level of Challenge: It says: "Produce the like of the whole Qur'an together with its truths, sciences, predictions, and elevated word-order, all from someone illiterate.

The Second Level: It says: "If you can't do that, fabricate something, but with similarly eloquent word-order.

The Third Level: It says: "If you can't do that either, produce around ten suras.

The Fourth Level: If you're not capable of doing that either, just produce [the equivalent of] a long sura.