Allah the Exalted said: << بل هو ءايات بينات في صدور الذين أوتوا العلم و ما يجحد بئاياتنآ إلا الظالمون >

Exegesis
The Exalted Allah said: This is for negation. We have previously mentioned that comes for the purpose of *idrab* (rebuttal/transition), and that *idrab* is of two types: *idrab* for negating what came before, and *idrab* for transitioning from it to something above or below it. For this reason, it is said: *Idrab* is of two types: negating (*ibtilali*) and transitioning (*intiqali*). So in the saying of the Exalted Allah: What type of *idrab* is this?
The student: Transitioning.

The Shaykh : Transitioning. And here, when the Exalted Allah said, "Yes," and His saying: What is this?
The student: Negation.

The Shaykh : This is negation; it negated their statement that they are the tales of the former people. Here He said: Is this negating or transitioning?
The student: Negating.

The Shaykh : It is possible that it is negating or transitioning. As for it being negating, it is to negate their claim that he brought it from himself. As for it being transitioning, it is that when He denied what would make him a fabricator regarding Allah, He affirmed that it is verses from Allah, so it is a transition from denial to affirmation. He said: meaning the Qur'an, meaning the believers preserve it. His saying:

Verses

آيات

He used the plural because every verse of the Qur'an is a sign of the truthfulness of the Messenger (peace and blessings be upon him), because every verse of it is, as the scholars said, a miracle. Every verse of the Qur'an is a miracle. And the Exalted Allah challenged the people and all the Arabs to bring forth the like of this Qur'an, or ten chapters of it, or a chapter, or a report, even if it were a single verse. The Exalted Allah said:

Say, "Even if the humans and the jinn were to gather together to produce the like of this Qur'an, they could not produce the like of it, even if they were helpers to one another."

قُلْ لَئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ {أنت معنا يا عبيد؟ ما أظن} لا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

[Al-Isra: 88] This is the generality of the Qur'an. Ten chapters:

Or do they say, "He invented it"? Say, "Then bring ten surahs like it that have been invented

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ

[Hud: 13] And this is the chapter of Hud. A single chapter:

Or do they say, "He fabricated it"? Say, "Then bring forth a surah like it."

أم يقولون افترَاه قل فأْتُوا بسورةٍ مِن مثلِه

And this is in Yunus. A single verse:

Then let them produce a statement like it, if they should be truthful.

فليأتوا بحدِيثٍ مثلِه إن كانوا صادقين

[At-Tur 52:34]

And this is in the chapter of At-Tur. So, every verse of it is a sign and a miracle for the Messenger (peace and blessings be upon him). For this reason, he said:

Rather, the Qur'an is

بل هو آياتٌ

[Al-'Ankabut 29:49]

He used the plural. And the signs and indicators, as mentioned previously, the signs of Allah (Glorified and Exalted is He) are divided into cosmic and legislative.
The student: ... Is the miraculousness only in its wording?

The Shaykh : No, it is in its wording and its meaning, and everything related to its miraculousness. And his saying:

clear

بيِّنَات

meaning clear ones with no doubt in them and no ambiguity. And his saying:

within the breasts of those who have been given knowledge

في صدور الذين أوتوا العلم

[Al-'Ankabut 29:49]

in

في

Regarding the preposition, the author and many of the exegetes understood it to mean that it is preserved in the backs of their hearts, and that this Qur'an is preserved in the chests. For this reason, the author said in his tafsir: " meaning the believers preserve it ." And the meaning would be that this Qur'an is preserved in the chests. It is also possible that the meaning is that they are clear signs in the chests of those who were given knowledge, meaning in their hearts, meaning that they know that it is the truth, as the Exalted Allah said:

O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ

[Yunus: 57]. It can also be said that the meaning is both types: its preservation in the chests, for that indicates that it is cared for and attended to, and also that it is clear signs in the chests, which the people of faith and the people of knowledge acknowledge. The important thing is that it is not befitting for us to limit the meaning to it being in their chests and them preserving it, but rather that it is in their chests and they know it and preserve it. So the people of knowledge know in their hearts that the Qur'an is clear signs and they do not doubt this. And for this reason, he said:

And none reject Our verses except the wrongdoers.

وما يجحَدُ بآياتنا إلا الظالمون

[Al-'Ankabut 29:49]

. And the author's saying: " ... meaning the believers" is based on the understanding that it refers to the people of knowledge who act upon it, and this is not the case except for the believers. And his saying: It was previously mentioned that the denial here is implied to mean what?
The student: Disbelief.

The Shaykh : Disbelief. And his saying: The injustice here is the greater injustice, because injustice is of two types: lesser injustice, which is what is below shirk and disbelief, and greater injustice, which is disbelief and shirk. And both are present in the Qur'an. What is an example of the greater injustice?
The student:

The Shaykh :, and also here in this verse. Also, . Okay, the lesser injustice.
The student:

The Shaykh : Yes, ,