And when he mentioned the Book that was revealed to him, the mention of the message was good. He said after he had conveyed its greatness by making what preceded it as introductions to it: ﴿And a Messenger﴾, which is connected to "following" that is implied, or it is to be understood as: he makes it ﴿to the Children of Israel﴾, meaning by the Gospel. And when the mention of the message necessitated the expectation of the verse as an indication of its correctness, and it was the nature of the Messenger to address those to whom he was sent and to present all of his message to them, he followed it by clarifying the message coupled with the particle of expectation. He said: ﴿Indeed, I﴾, meaning I am mentioning that ﴿I have come to you with a sign from your Lord﴾, meaning the One whose kindness has long been upon you. Then he replaced "a sign" with ﴿Indeed, I create for you﴾, meaning for the purpose of your nurturing by the works of Allah (p-403) ﴿from clay﴾. Al-Harali said: It is the mixture of water and dust where it becomes prepared to accept the impact of the form in it ﴿like the form of﴾, which is the manner of placing the parts of the form one from another that is perceived by the outer senses - it is the form prepared for what is intended from it ﴿the bird﴾. Then he mentioned his need in bringing it to life by addressing it with the saying that follows the shaping: ﴿So I blow into it﴾. Al-Harali said: It is from blowing, which is sending air from its source with force. End of quote.

﴿In it﴾, meaning in that which is like the form ﴿and it becomes a bird﴾, meaning a bird in action - as in the reading of Nafi, and he mentioned the treatment so that it would not be assumed that he is a creator in reality. Then he confirmed that by removing all doubts with his saying: ﴿By the permission of Allah﴾, meaning by the enabling of the Greatest King who has all the attributes of perfection, for it has a complete spirit to carry it in the air, reminding of the creation of Adam, peace be upon him, from dust, and indicating that this is more astonishing than the creation of a human from a female only, so do not perish in that.

And when he mentioned something resembling the matter of Adam, peace be upon him, he followed it with the treatment of the bodies of his children with what returns them to their accustomed state by what incapacitates the people of his time. And the dominant practice among them was medicine, and he began with its parts. He said: ﴿And I cure﴾. Al-Harali said: It is from healing (p-404), which is the complete removal of the disease, and the disease is what weakens the powers and alters the general actions of nature and choice. End of quote.

﴿The blind and the leper﴾ by creating what was lost of them from the spiritual essence; and blindness - Al-Harali said - is the loss of sight in the original creation, like one who is born blind or becomes blind before he can distinguish things or perceive them. And leprosy originally means: the shining of something with a shine contrary to what it is. And from it is the leprosy of the land - for spots where no vegetation grows, and from it is leprosy in the sense of brightness, so whatever shines from the skin contrary to its state is therefore leprosy. Al-Harali said: Leprosy is an expression of a bad temperament that results in a change, meaning the corruption of phlegm that weakens the changing power from converting it to the color of the body. End of quote.

And when he finished returning the souls to the parts of the body, he followed it by returning the complete soul in all of it, which establishes the matter of resurrection, manifesting it by bringing it from the realm of the unseen to the realm of the witnessed in some of the children of Adam. He said: ﴿And I give life to the dead﴾, meaning by returning their souls to their bodies, some of them by action and some of them by power. For the One who enabled me regarding some is capable of that in all, and He has granted me the power of that. This is as Al-Qudai mentioned that Al-Hasan said: "A man came to the Messenger of Allah, blessings and peace be upon him, and mentioned that he had thrown his daughter into a valley such and such. He went with him to the valley and called her by her name: O so-and-so! Respond by the permission of Allah, glorified and exalted is He! She came out saying: Here I am and I am at your service! He said to her: Your parents have embraced Islam, so if you wish, I will return you to them. She said: I have no need for them, I have found Allah better for me than them." And it has been mentioned previously in Al-Baqarah regarding ﴿Show me how You give life to the dead﴾ [Al-Baqarah: 260] what is beneficial here, and the story of Qatadah ibn Dhi'amah in his returning his ﷺ eye after it was struck by an arrow and flowed down his cheek, so it became more beautiful than its sister, and the story of Uways Al-Qarni, may Allah have mercy on him, in Allah's healing him from leprosy due to his righteousness towards his mother, likewise.

And when this was from the matter of giving life, which is one of the characteristics of divinity and the most profound signs of the kingdom, it may have caused confusion regarding the deity from which he disavowed and referred it to the One who is for it, removing the confusion and clarifying the matter. He said, repeating what he had previously expressed in a similar context, indicating its greatness: ﴿By the permission of Allah﴾, meaning by His knowledge and enabling. Then he followed it with what is of its kind in bringing forth from the realm of the unseen to the realm of the witnessed, saying: ﴿And I inform you﴾, meaning of the noble news from the realm of the unseen ﴿of what you eat﴾, meaning of what I have not witnessed, but you assert that I was absent from it ﴿and what you store﴾. And since the dwelling of a person is the most precious of homes to him and the most concealed for what he wishes to hide, he said: ﴿in your homes﴾. Al-Harali said: From storing: it is an active form from 'dakhrah', the letters were reversed because of the presence of the letter 'd' in the middle between the two ends in their opposite states; and 'dakhrah' is what is taken care of to be kept as a provision for what it is necessary to need it. So what was for the specific benefit of the holder is storing, and what was to be earned in what is from sustenance is hoarding. End.

And when he mentioned these extraordinary events, he alerted to their matter by saying: "Indeed, in that is a sign for you," meaning, O you who witness that I am the servant of Allah and His chosen one. So do not perish in considering me as only a female, for then you would exaggerate about me. For I have not done anything of it except that which is appropriate to Allah, glorified and exalted is He, and I have made in it what indicates the need that contradicts divinity, even if by supplication. He singled out the address at first because what he counted is apparent to everyone individually that it is a sign for all those to whom he was sent. Likewise, he gathered it secondly to cut off the stubbornness of those who might say: 'It does not indicate except by the gathering of all their gazes' - if he had gathered the first, and 'It is not a sign for all of them but for one of them' - if he had unified in the second. And when the signs do not benefit with obstinacy, he said: "If you are believers," meaning, submissive to the fact that Allah, glorified and exalted is He, is capable of what He wills, and worthy of affirming what should be affirmed.