وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ ﴿۴۴﴾ وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ ﴿۴۵﴾ مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ ﴿۴۶﴾

﴾44﴿ Wa law ja'alnaahu Qur-aanan A'jamiyyal laqaaloo law laa fussilat Aayaatuhoo 'a A'jamiyyunw wa 'Arabiyy; qul huwa lillazeena aamanoo hudanw wa shifaaa'unw wallazeena la yu'minoona feee aazaanihim waqrunw wa huwa 'alaihim 'amaa; ulaaa'ika yunaadawna mim maakaanim ba'eed
﴾45﴿ Wa laqad aatainaa Moosal Kitaaba fakhtulifa fee; wa lawlaa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
﴾46﴿ Man 'amila salihan falinafsihee wa man asaaa'a fa'alaihaa; wamaa rabbuka bizallaamil lil 'abeed

﴾44﴿ And if We had sent down this Quran in a foreign (non-Arabic) language, they would have said, Why are its verses not explained clearly, Is it a foreign book while the Prophet is Arab?" Say, It is guidance and a cure for those who believe, but those who do not believe have deafness in their ears, and it is obscure to them. They are like those who are called from a distant place
﴾45﴿ And indeed, We gave Moses (Musa, peace be upon him) the Book (the Torah), but it was disputed among them. And if it were not for a prior decree from your Lord, the matter would have surely been settled between them. And indeed, they are in grave doubt concerning it
﴾46﴿ Whoever does righteous deeds, it is for his own benefit, and whoever does evil, it is to his own detriment. And your Lord is not unjust to His servants

[44] From this point to the end of the surah is the third section.
Here, a response is given to the third doubt, then the reason for punishment is mentioned — which is disagreement regarding the Book.
Then comes a rational argument along with a warning of the Hereafter, followed by four rebukes, and finally the eighth rational proof.
In verse 44, a response is given to a doubt raised by the polytheists.
Since the truthfulness of the Qur'an and the Messenger had been mentioned, the deniers raised an objection: why was this Qur'an not revealed in a non-Arabic language?
From this, they implied that it was fabricated by the Prophet himself.
The response is given: the essence of the reply is that now you raise one objection, but if it had been revealed in a non-Arabic language, you would have raised two objections instead:
1. "Why were its verses not explained clearly?" (lawlā fuṣṣilat āyātuh) — because no language offers the level of clarity and detail that Arabic does.
2. "A non-Arabic [book] and an Arab [Messenger]?" (a-a‘jamiyyun wa ‘arabiyyun) — meaning the book is in a foreign language and the Messenger is Arab — how would that be fitting?
The difference between a‘jamiyy and ‘ajamī is this:
A‘jamiyy is someone or something that cannot express clearly — whether Arab or non-Arab.
‘Ajamī refers to someone not of Arab lineage, though they may at times be fluent and eloquent like the Arabs.
"Ūlā’ika yunādawna" — refers to another example: those who do not listen to the Qur’an are like a person who is very far away, and someone calls out to him — he neither hears nor understands.
[45] This is a consolation to the Prophet (May Allah bless him and give him peace).
Just as there is disagreement among people regarding your Book — the Qur'an — likewise, there was disagreement over the Book of Musa (peace be upon him).
"And had it not been for a word that had already preceded" (wa-lawlā kalimatun sabaqat) — this is a response to a question: since the Qur’an is the truth and these people deny it, then why is punishment not sent upon them?
The essence of the answer is that Allah the Exalted has, by a predetermined decree, delayed their punishment — and this delay is from the mercy and kindness of Allah the Exalted.
[46] This refers to the two groups at the time of disagreement and doubt, and the condition of each group is mentioned.