Continuation of the exegesis of the saying of Allah the Exalted: “And those who disbelieved said, ‘We will never believe in this Qur'an nor in what is before it.’”

They affirm the absence of their faith in the Qur'an in the future. The reference to the near is for the purpose of belittling it, as in the saying of Allah the Exalted: [Al-Anbiya: 36] [Al-Furqan: 41] Come forward, everyone, it should not be... a row, there is no one in this one.
We said that the reference here to the near is for the purpose of belittling it. And His saying: on the pattern of fa'lan, is it in the meaning of the recited, or in the meaning of the reciter, or is it a noun meaning gathering? There is disagreement among the scholars of Arabic, and the correct view is that it encompasses all these meanings. It means the reciter, i.e., the gatherer, because it is the guardian of the previous books, and all the benefits contained in them are present in it. And it is recited, O Talal, because people recite it and recite it aloud. And it is a gathering, because it gathers everything. The fa'lan pattern meaning a noun exists in the Arabic language, such as shukran (thankfulness), kufran (ingratitude), ghufuran (forgiveness), and the like. The intended meaning of the Qur'an here is the book that Allah the Exalted revealed to Muhammad (peace and blessings be upon him), and it is a proper name specific to it. That is, we do not believe in what is before it, meaning what precedes it in the Torah and the Gospel, which indicate the Resurrection, by their denial of it. That is, we do not believe in what is before it either. And the intended meaning, according to the opinion of the author: “by what is before it” is what preceded it, not what comes after it. What preceded it from the Torah, from where? That is what the author held. It is possible that what is intended by his saying: is what comes from what he informed about, for what is before a thing is its future, as Allah the Exalted said: [Al-Baqarah: 255] Both meanings are correct. And if a verse allows for two correct meanings that do not contradict each other, it must be interpreted as encompassing both, because the Qur'an is comprehensive and complete. That is, nor in what comes after it by what he informed about, or what precedes it from the books, such as the Torah and the Gospel.