Allah the Exalted said: << أولم يكفهم أنآ أنزلنا عليك الكتاب يتلى عليهم إن في ذلك لرحمة وذكرى لقوم يؤمنون >

Then Allah the Exalted countered their request with what is more worthy than it, saying: To whom does the pronoun refer? It refers to those who said, "Why are no signs sent down to him from his Lord?" The hamza here is for interrogation, and the waw is a conjunction to what? It is a conjunction to a presumed sentence, estimated according to the context. This is one of the two opinions of the grammarians. The second opinion states that the waw is a conjunction to the preceding sentence and does not require estimation, and that the order of the hamza is delayed, and that the estimation is: This opinion is easier because the first opinion, although it is based on a principle—that the principle is the absence of advance and delay—sometimes makes it difficult for you to estimate the omitted part; you cannot estimate it. As for this opinion, it does not make it difficult for you as long as you say that this is conjoined to what preceded; there is never any problem with it. And his saying: Sufficiency means being in need of nothing. From this is what is known among the jurists: it is obligatory upon him to provide the sufficiency of those he supports, meaning to make those he supports independent of others. So the meaning of is that it makes them independent of every sign . This is interpreted with the verbal noun, so that the doer of means: Did not our sending down suffice them? Do you have "our sending down"? Did not our sending down of the Book to you suffice them? This interrogation here is for rebuke, meaning that this sending down was what should have sufficed them. And for this reason he said: The Qur'an, and it is written as mentioned in the Preserved Tablet, the scrolls in the hands of the angels, and the mushafs in our hands. It is recited, and no one prevents them from it. And who recites it? The Messenger (peace and blessings be upon him) recites it to the people, conveying it to them, and they transmit it among themselves. And his saying: He said: "It is a continuous sign with no end, unlike the signs that were mentioned" The truth is that, as the author said, it is a continuous sign until the Day of Resurrection, because Allah the Exalted says: [Al-Hijr: 9] Unlike the previous signs. The previous signs are witnessed signs. Who benefits from them? Those who witnessed them. As for those after them, they only reach them through reports, and you know that a report is not like direct observation. As for the Qur'an, it is among us; we witness it, hear it, and recite it. So it is not through a report about something past, making it a greater sign than the signs that have ended and disappeared. And this is the secret of why this Qur'an was a sign for all people, because the Prophet (peace and blessings be upon him) was sent to all of humanity. But note that this Qur'an is a sign for those to whom it is recited. It is not far from your minds what was mentioned a little earlier about clear signs in the breasts of those who were given knowledge. As for those who are arrogant toward it, it is not a sign for them. The one who reads the Qur'an while turning away, not to benefit from it, the signs in it do not appear to him. Allah the Exalted said: [At-Tawbah: 125] And Allah the Exalted also said in the Surah of Al-Qital: [Muhammad: 16] So they do not benefit, nor do they memorize it. So the Qur'an is signs, but for those who turn to it. For this reason, Allah the Exalted said: [Sad: 29] Then, this Qur'an is a sign in itself, not because there is a preventer from its being countered, contrary to those who said that the countering of the Qur'an is not for the Qur'an itself, but for diverting people from countering it; otherwise, they are capable. This is undoubtedly an error, a clear error. If it were true, it would be a sign, but it is not true. Rather, we say that the Qur'an itself is a sign among the signs of Allah, and it is sufficient in indicating the truth of the Messenger (peace and blessings be upon him), but for those who reflect upon it. And his saying, "for those who reflect upon it," is clear, because the common person now may not see it as a clear sign for the Messenger (peace and blessings be upon him) because he is not from the people of knowledge. Yes, the common person feels that this Qur'an is the speech of Allah, and he also feels what is in it of encouragement and warning. He feels that, and for this reason you find him asking Allah for His bounty at a verse of encouragement, and seeking refuge in Allah from the Fire or from punishment at a verse of warning. And when the names of Allah come, he feels that his skin shudders, then it softens at the remembrance of Allah. But the great signs contained in this Qur'an, the common person does not know them. And what do you say?
The student: ...

The Shaykh : But the first one to recite it was the Messenger (peace and blessings be upon him). So the one who first conveyed it was the Messenger (peace and blessings be upon him).
The student: .....

The Shaykh : It is recited to them, because that is more general. But the first one to recite it was the Messenger (peace and blessings be upon him). And this is the reason he did not say, "It is recited to them," because he recites it to the people, and then the people teach one another.
He said: The Book a reminder "

Indeed, in that

إن في ذلك

The author said: " The Book." It is possible that it refers to the sending down of the Book, that We sent it down to you, because what Allah mentioned as sufficient for them is the Book, not its sending down? Its sending down would mean that what contains the reminder is the sending down. And it is known that the reminder is only through the sending down, considering what is sent down. But its sending down from Allah is a reminder. So the Qur'an is truly a reminder from two aspects: from the side that it came from Allah, and the mere feeling of a person that it came from Allah is undoubtedly a cause for him to remember and revere it, because it is the speech of his Lord. And also, what is in it of great meanings and good effects is also a sign among the signs of Allah. For this reason he said: And his saying From where is the mercy? From Allah. So Allah sent down the Qur'an as a mercy for the people, and also as a reminder, meaning a lesson by which people remember. By it they show mercy to one another and are shown mercy, and by it they also remember. But for a people who believe. As for one who does not believe, it is not a mercy for him. Why? Yes, because it increases his filth upon his filth, so he becomes more astray and increases in disbelief—may Allah protect us from that. So on this basis, the believer is the one for whom the Qur'an is a mercy and a reminder from which he benefits. And as long as the matter is conditioned by the description in his saying: The stronger a person's faith is, the more mercy and remembrance he has with this Qur'an. And the weaker a person's faith is, the less mercy and remembrance the Qur'an has for him.