And when that was completed - glorified and exalted is He - it became known from it that whoever is intended for happiness believes; and there is no doubt; and whoever is intended for misery does not believe at all; and whoever establishes what has been revealed to him is successful; and whoever disbelieves in anything from it is wretched. And this perhaps caused a delay in the conveying of the message; He coupled it with His saying (the Most High): "O Messenger, let not those who hasten into disbelief grieve you" [Al-Ma'idah: 41]; His saying - urging the conveying of the message for the happiness of those who are intended for happiness; and they are the moderate community among them; even if they are few; and likewise conveying to all others -: "O Messenger"; meaning: the one whose matter is the conveying; "Convey"; meaning: deliver to those to whom you have been sent; "what has been revealed to you"; meaning: all of it; "from your Lord"; meaning: the One who has been gracious to you by revealing it; not being concerned about anyone; nor fearing anything; so that you may know what you did not know; and guidance is given through your hand to whom Allah intends to guide; so you will have a reward like his.

And when the conveying of what contradicts desires is severe on the souls in a place known only to those of high aspirations; and pure morals; the situation is greatly demanding to emphasize the urging of the conveying; so it indicated that by the interruption between the state; and the one acting in it; (p-230) by expressing with the action indicating a call; which is the deterrent; by saying: "And if you do not do it"; meaning: and if you do not convey all of that; or if you do not act upon it; "then you have not conveyed His message"; because it is known that "what" applies to every part of what has been revealed; so if one letter from it is left out, the negation of the conveying of what has been revealed is true; and because some of it is not more deserving of conveying than others; whoever neglects something from it is as if he neglected all; just as whoever does not believe in some of it does not believe in all of it; for each one of them indicates what the other indicates; so they are therefore in the ruling of one thing; and the meaning is: we will certainly reward you; but He used a term for the cause instead of the caused; in reverence for him - blessings and peace be upon him - and to indicate that accountability occurs for all; because the absence of the part negates the whole.

And when it was established that they incite wars; and strive to bring about the most severe calamities; and that this - even if He promised - glorified and exalted is He - to extinguish it when it is ignited - does not prevent the possibility that it will not be extinguished except after the killing of people and the wounding of others; it was as if it was said: If that reaches and diminishes their religions, fear is upon him; He said: ﴿And Allah﴾; meaning: Convey you, while the one who commanded you to do so; and He is the Most High King; who has no equal; ﴿will protect you﴾; meaning: He will prevent you completely; ﴿from the people﴾; meaning: from being killed before the completion of the message; and the emergence of the religion; so there is no obstacle to conveying something of it to anyone from the people; whoever they may be. (p-231) And when the guarantee of protection was announced with the contrary indication that among them are those whom the message does not benefit; for he does not believe; and he continues to seek harm; he confirmed this understanding by justifying the lack of faith; by saying: ﴿Indeed, Allah﴾; meaning: the one who has no command for anyone else; ﴿does not guide the disbelieving people﴾; meaning: those whose hearts are sealed in the knowledge of Allah; in accordance with His saying: ﴿And whoever Allah wills to lead astray, you will not possess for him from Allah anything﴾ [Al-Ma'idah: 41]; and He guides the believers in His knowledge; referred to in His saying: ﴿And forgives whom He wills﴾ [Al-Ma'idah: 40]; and the result is that it has become clear from the verse that there are two reasons for abandoning the message; one is the fear of losing one's life; and the other is the fear of losing the fruits of the call; so the negation of the first is by the guarantee of protection; and the second by the conclusion of the verse; meaning: there is nothing upon you except the message; so let not the one who does not respond sadden you; for his avoidance is not due to a deficiency in your conveying; nor your share; but due to the deficiency of his understanding and his share; because Allah has decreed his disbelief; and sealed upon his heart; due to what He knows of the corruption of his nature; and Allah does not guide the like of him; and the summary is: Convey; so whoever responds to you from those referred to - in what has preceded; from among the many who are increased in blindness by what has been revealed to you upon their blindness; and from the moderate community; and others - then that is his share in this world and the Hereafter; and whoever refuses, let not his matter sadden you; for indeed, Allah is the one who willed his misguidance; so the decree is: "Convey; there is nothing upon you except the message; and to Allah belongs guidance and misguidance; indeed, Allah does not guide the disbelieving people; and guides the believing people"; or: "So when you convey, your Lord will guide whom He wills to believe; to write for you like their reward; and mislead whom He wills in his disbelief; and nothing will be upon you of their burden; indeed, Allah does not guide the disbelieving people"; and the meaning - as has been established - is: He will protect you from them harming you in what prevents you from conveying; until your religion is completed; and it prevails over all religions; as I promised you; and upon this, the words of our Imam Al-Shafi'i - may Allah have mercy on him - indicated; he said in the third part of "Al-Um": It is said - and Allah knows best: The first thing that was revealed to him ﷺ.

'Read in the name of your Lord who created.' [Al-'Alaq: 1]; then after that, he was not commanded to call the polytheists to it; thus a period passed; then it is said: Gabriel - blessings and peace be upon him - came to him from Allah - exalted and mighty is He - to inform them of the revelation descending upon him; and to call them to faith; this was a heavy burden upon him; and he feared rejection; and that he would be harmed; so it was revealed to him: 'O Messenger, convey what has been revealed to you from your Lord, and if you do not do so, you have not conveyed His message; and Allah will protect you from the people.'; from them that they would kill you until you convey what has been revealed to you; it has ended.

And certainly, He fulfilled - glorified and exalted is He - what He promised; and who is more faithful in fulfilling a promise than Him? When He completed the religion and humbled the noses of the polytheists, He executed in it the poison that he had taken at Khaybar, years before; and He took him as a martyr, just as He had given him life happily. Al-Bukhari narrated in the chapter of gifts, and Muslim in the chapter of medicine, and Abu Dawood in the chapter of blood money, "From Anas ibn Malik - may Allah be pleased with him - that a Jewish woman brought the Messenger of Allah blessings and peace be upon him a poisoned sheep; and he ate from it. Then it was brought to the Messenger of Allah blessings and peace be upon him, and he asked her about that; she said: 'I intended to kill you.' He said: 'Allah would not allow you to do that' - or he said: 'to me.' They said: 'Should you not kill her?' He said: 'No.' I continued to recognize her in the mouth of the Messenger of Allah blessings and peace be upon him." Abu Dawood said: She is the sister of Murahhib the Jew. Al-Hafiz Abdul Azim Al-Mundhiri mentioned in his summary of the Sunan of Abu Dawood: Others mentioned that she was the daughter of Murahhib's brother and that her name was Zaynab bint Al-Harith; and Al-Zuhri mentioned that she embraced Islam. And for Abu Dawood and Al-Darimi - and this is his wording - from Abu Salamah - who is the son of Abdul Rahman ibn Awf - he said: "The Messenger of Allah blessings and peace be upon him used to eat gifts and would not accept charity. A woman from the Jews of Khaybar gifted him a roasted sheep; so he took from it; and Bishr ibn Al-Bara took from it. Then the Prophet blessings and peace be upon him raised his hand and said: 'This informs me that it is poisoned.' Bishr ibn Al-Bara - may Allah be pleased with him - died; so the Prophet blessings and peace be upon him sent for her and said: 'What made you do what you did?' She said: 'If you are a prophet, nothing will harm you; and if you are a king, I have relieved the people of you.' Abu Dawood said: So the Messenger of Allah blessings and peace be upon him ordered that she be killed." Al-Darimi added and said in his illness: "I have been suffering from the bite that I took at Khaybar; this is the time for the severing of my vein." And this is a disconnected narration. Al-Bayhaqi said: We narrated it from Hammād ibn Salamah from Muhammad ibn Amr, from Abu Salamah from Abu Hurairah - may Allah be pleased with him -; Al-Bayhaqi said: It is possible that he did not kill her initially; then when Bishr died, he ordered her to be killed. And the story of this sheep from Abu Hurairah was narrated by Al-Bukhari in the chapter of tribute, and in the battles, and in medicine; and Al-Darimi in the beginning of the Musnad, in a different context - as mentioned in "Al-Baqarah" in His saying: "And they said: 'The Fire will not touch us except for a few days.'" [Al-Baqarah: 80]; and it has been mentioned at the beginning of this surah when He said: "So pardon them and overlook; indeed, Allah loves the doers of good." [Al-Ma'idah: 13]; something of it. And for Abu Dawood and Al-Darimi from Ibn Shihab, he said: "Jabir ibn Abdullah - may Allah be pleased with both of them - used to narrate that a Jewish woman from the people of Khaybar poisoned a roasted sheep; then she gifted it to the Messenger of Allah blessings and peace be upon him; so the Messenger of Allah blessings and peace be upon him took the foreleg and ate from it; and a group of his companions ate with him. Then the Messenger of Allah blessings and peace be upon him said to them: 'Raise your hands.' And the Messenger of Allah blessings and peace be upon him sent for the Jewish woman; he called her and said to her: 'Did you poison this sheep?' The Jewish woman said: 'Who informed you?' He said: 'This informed me in my hand - for the foreleg.' She said: 'Yes.' He said: 'What did you intend?' She said: 'I said: If he is a prophet, he will not be harmed; and if he is not a prophet, we will be relieved of him.' So the Messenger of Allah blessings and peace be upon him forgave her and did not punish her; and some of his companions who ate from the sheep died; and the Messenger of Allah blessings and peace be upon him cupped on his shoulder because of what he ate from the sheep; Abu Hind cupped him with a horn and a razor." He is a freedman of Banu Bayadah, from the Ansar. Al-Darimi said he is from Banu Thumamah - they are a tribe from the Ansar. Al-Mundhiri said: This is disconnected; Al-Zuhri did not hear from Jabir ibn Abdullah. And in the battle of "Khaybar" from the summary of the biography of Ibn Hisham: "When the Messenger of Allah blessings and peace be upon him felt secure, Zaynab bint Al-Harith, the wife of Salam ibn Mishkam, gifted him a roasted sheep; and she asked: 'Which part of the sheep is most beloved to the Messenger of Allah blessings and peace be upon him?' It was said to her: 'The foreleg.' So she increased the poison in it; then she poisoned the rest of the sheep; then she came with it; and when she placed it before the Messenger of Allah blessings and peace be upon him, he took the foreleg; he chewed a morsel from it; and he did not swallow it; and with him was Bishr ibn Al-Bara ibn Ma'rur; he took from it just as the Messenger of Allah blessings and peace be upon him took; as for Bishr, he swallowed it; and as for the Messenger of Allah blessings and peace be upon him, he spat it out; then he said: 'This bone informs me that it is poisoned.' Then he called her and she confessed; he said: 'What made you do that?' She said: 'I was informed by my people what was not hidden from you; so I said: If he is a king, I will be relieved of him; and if he is a prophet, he will be informed.' So the Messenger of Allah blessings and peace be upon him forgave her and did not punish her; and Bishr died from the bite he took; and Musa ibn Uqbah mentioned that Bishr - may Allah be pleased with him - did not swallow his morsel until the Prophet blessings and peace be upon him swallowed his morsel; and he said after the Prophet blessings and peace be upon him informed them: 'By the One who honored you, I found that in the morsel I ate; nothing prevented me from spitting it out except that I did not want to spoil your meal; and when you swallowed what was in your mouth, I did not want to prefer myself over you.'

I have transmitted from the handwriting of our Sheikh; the protector of his era; Abu al-Fadl Ahmad ibn Ali ibn Hajar al-Kinani al-Shafi'i; what its text is: And the protector Abu Bakr; Ahmad ibn Umar ibn Abd al-Khaliq al-Bazzar; in his famous Musnad; and Abu al-Qasim Sulayman ibn Ahmad ibn Ayyub al-Tabarani; in his great Mu'jam; from the narration of Ammar ibn Yasir - may Allah be pleased with him - who said: "The Messenger of Allah ﷺ would not eat from a gift until he ordered its owner to eat from it; regarding the sheep that was gifted to him at Khaybar;" Our Sheikh the protector Abu al-Hasan al-Haythami said: Its men are trustworthy; I said: And Muhammad ibn Ishaq mentioned in the great Sirah; and likewise al-Waqidi in the Maghazi; it has ended; and Ibn Ishaq said: And Marwan ibn Uthman ibn Abi Sa'id ibn al-Mu'alla narrated to me who said: "The Messenger of Allah ﷺ had said in the illness in which he passed away; and Umm Bishr; the daughter of al-Barra ibn Ma'rur entered to visit him: 'O Umm Bishr; indeed at this time I have found the severing of my abhar from the morsel I ate with your brother at Khaybar.'" He said: So if the Muslims certainly see that the Messenger of Allah ﷺ died as a martyr with what Allah honored him with of Prophethood; and for Ibn Majah; in medicine; "From Umm Salamah - may Allah be pleased with her - who said: You will continue to be afflicted every year with pain from the poisoned sheep that you ate; he said: 'Nothing has afflicted me from it except that it is written upon me while Adam is in his clay.'" And for al-Bukhari; in the end of the Maghazi; from Aisha - may Allah be pleased with her - that the Prophet ﷺ would say in the illness in which he died: "O Aisha; I still find the pain of the food I ate at Khaybar; for this is the time I found the severing of my abhar from that poison.'" Ibn Faris said in al-Mujmal: The abhar is a vein that is internal to the spine; and the heart is connected to it; and it is his saying ﷺ: "This is the time my abhar was cut off." And the wording of al-Muhkam: A vein in the back; it is said to be the artery in the neck; and some of them make it a vein internal to the spine; and Thabit ibn Abd al-Aziz said in the book "Creation of Man": And in the spine is the watin; which is a thick white vein; as if it is a reed; and in the spine are the abhar and the white; and they are two veins; and al-Zubaidi said in his summary of al-Ayn: And the abharan are two veins surrounding the spine; and it is said: They are the akhalan; and al-Fayruzabadi said in his dictionary: And the abhar is the back; and a vein in it; and the vein of the neck; and the akhal; and the kidney; and the watin: a vein in the heart; if it is severed, its owner dies; and Ibn al-Furat said in al-Wafaat; from the Sirah; from his history: Al-Harbi said: The vein in the back is called the abhar; and in the hand the akhal; and in the neck the artery; and in the thigh the nisa; and in the leg the abjal; and in the eye the sha'n; and it is one vein; all of it is called the jadwal; and Ibn Kaysan also said: It is the watin in the heart; and the safin.

Imam Abu Ghalib ibn al-Tayyani al-Andalusi said in his book "Al-Maw'ib": Ismail Abu Hatim said: The Abhar is a vein in the back; and he said: It is the artery in the neck; then it is said: And the Abhar is a vein that is deep within the body; Al-Asma'i said: And in the loins is the Abhar; and it is a vein; the one who has the eye: the two Abhars: the two dark ones; and it is said: They are two veins flanking the loins from both sides; and he, blessings and peace be upon him, said: "The food of Khaybar has continued to trouble me every year; now when my Abhari was cut off;" meaning my vein; and it is said: The Abhar is a vein that is deep within the loins; and if it is cut, there is no life after it; and this term that he mentioned was narrated by Al-Bukhari and Al-Tabarani from Aisha - may Allah be pleased with her -; and the meaning of "trouble me" is: you oppose me; and you contradict me; and from Al-Adid meaning the counterpart which is the like; the opposing and the conflicting; that is: whenever I increase in my body health; it decreases due to what it has of harm and suffering.