The benefits of the saying of Allah the Exalted: ((And if We had made it a non-Arabic Qur'an, they would have said: Why are its verses not made clear? A non-Arabic one and an Arab? Say: It is a guidance and a healing for those who believe, and for those who do not believe there is deafness in their ears and it is blindness for them. Those are called from a distant place.))

In this noble verse, there are benefits, among which is the wisdom of Allah (Mighty and Majestic) in that the revelation sent down upon the Prophet was in accordance with the language of the people to whom he was sent. This is taken from His saying: to the end of it, and Allah the Exalted made it an Arabic Qur'an.
And among the benefits of this noble verse is that the argument does not stand unless a person understands the meaning of this argument, and that mere conveyance is not considered a standing argument until the one to whom it was conveyed understands it. For if you threw Arabic speech, in the most eloquent form, at a group of non-Arabs who do not know your intent at all, would they understand anything? And likewise, conversely, if a non-Arab man came and stood speaking in the most eloquent form of the non-Arab language, and we did not know his intent, we would not understand anything from him. For this reason, Allah the Exalted said: If someone were to say: This contradicts your statement—that it is necessary to understand the argument after it is conveyed—contradicting that is the saying of Allah the Exalted: and He did not say: "And whoever it was conveyed to and understood." We say: This is absolute, but the other verses restrict it, stating that clarification and knowledge are necessary. And likewise, if someone were to say: Contradicting your statement is the saying of the Prophet (peace and blessings be upon him): then he said: It is said: Yes, because when he hears of it, it is obligatory upon him to seek it out, even if he does not understand it, he must seek it out. As for leaving it, he is not excused due to his negligence and carelessness. And on this basis, it is necessary for the argument to be conveyed, and it is necessary for it to be understood. And in reality, we do not neglect declaring as disbelievers those whom Allah has declared as disbelievers, nor do we care if we declare as disbelievers those whom Allah has declared as disbelievers. But we do not dare to declare as disbelievers those whom Allah (Mighty and Majestic) has not declared as disbelievers, because the judgment is not ours. The judgment of declaring someone a disbeliever or not is for Allah (Mighty and Majestic), not for us, and not for our emotions. Otherwise, if it were up to us or our emotions, we would declare as disbelievers whoever is an open sinner, and perhaps we would even declare as disbelievers whoever leaves what is recommended, because a person is certainly with jealousy, hating whoever contradicts the Shari'ah. But our judging him as a disbeliever or not is not up to us, but it is for Allah. The creation are the slaves of Allah (Mighty and Majestic), not our slaves, so that we judge them as we see fit. Rather, we judge them according to the word of Allah and His Messenger. So if the matter turns between saying: This person is a disbeliever, and he claims to be a Muslim, and saying: He is not a disbeliever, which is safer? To say: He is not a disbeliever. Because with this, we are safe. But if we declare him a disbeliever, and based on that declaration we consider his blood and wealth lawful, the matter is not easy. And we consider it lawful not to pray for him and not to supplicate for him with mercy. The matter is very difficult. For this reason, the error of those who hasten to declare people disbelievers is greater than the negligence of those who do not declare them disbelievers, due to the calamities and tribulations that follow from declaring someone a disbeliever.
And among the benefits of this noble verse is that a contradiction between the Messenger and the revelation is impossible. The evidence is the saying of Allah the Exalted: And it is impossible for the revelation and the one to whom it was revealed to contradict each other.
And among the benefits of the noble verse is that the Qur'an is a mercy for some people and a punishment for others. And witnessing to this is His saying (peace and blessings be upon him): A mercy for whom? For the believers. And a punishment upon the disbelievers. Allah the Exalted said: .
And among the benefits of the noble verse is that guidance cannot be sought from other than the Qur'an, due to His saying: So whoever seeks guidance from other than the Qur'an, Allah will misguide him. Allah the Exalted said: .
And among the benefits of the noble verse is that the Qur'an is a healing from the diseases of the hearts and the ailments of the bodies, due to His saying: And we understood during the exegesis that al-Fatihah is a ruqyah (healing by Qur'anic recitation). Also, if you want to perform ruqyah on someone, look at the appropriate verses along with al-Fatihah. For example, if you want to perform ruqyah for sorcery, read in addition to al-Fatihah and , because they are the two surahs with which the Prophet (peace and blessings be upon him) was performed ruqyah. Also, look at the verses of sorcery that nullify sorcery, such as His saying about Moses: and the like. If you want to perform ruqyah for an illness, read the appropriate verses, such as Because the correspondence between the verses that are the medicine and the illness that is the disease must be a serious matter that a person considers, just as that is considered in tangible medicines. What is the treatment for heat? With cold. For this reason, the Prophet (peace and blessings be upon him) said regarding fever: And doctors have now testified that coolness for one who is afflicted with fever is among the greatest treatments, to the extent that they sometimes place the patient next to air conditioning fans for the coolness, and sometimes they place a cloth wet with water on the patient with fever for cooling. Yes.
And among the benefits of the noble verse is that the stronger a person's faith is, the more guided and healed he is. Where do we take this from? And we have taken a useful and important rule: that every ruling attached to a description strengthens with the strength of that description. Every ruling whose condition is a description or is attached to a description strengthens with the strength of that description and weakens with the weakness of that description. Are you with us, everyone? Pay attention to this.
And among the benefits of this noble verse is the eloquence of the Qur'an in depicting the rational as the tangible. These who do not believe, if you looked at them with a tangible look, you would not find deafness in their ears, because they hear, and they may be stronger in hearing than the believers. And you would not find that when the Qur'an is recited to them, their eyes become blind, as He said: And you would not find that they are called from a distant place, but rather the call is presented to them and they are next to the caller. But this is from the eloquence of the Qur'an, depicting the rational thing in the form of the tangible, so that it is closer to understanding. Here, Allah depicted the state of these people as being deaf, and as being blind, and as being far from the caller.
Then Allah (Blessed and Exalted is He) said