And when these three verses correspond to the ten verses that Allah (p-322) wrote for Musa - blessings and peace be upon him - on the Tablets of Testimony in the first revelation to him at Mount Sinai, referred to by His saying: ﴿And you were taught what you did not know, you nor your forefathers﴾ [Al-An'am: 91]. He built upon it the Torah and commanded him to place it in the Ark of the Covenant to be a testimony against them and their descendants, as mentioned in the middle of the second book of the Torah. Its explanation has passed in Al-Baqarah and will come at the end of this saying, along with additional rulings and virtues as Allah wills. It is good to mention the Torah after that. He said, indicating with the tool of delay to each of the arrangement and the glorification: ﴿Then We gave﴾, meaning: by what we have of the greatness that necessitates glorifying what was from Us ﴿Musa the Book﴾, meaning: referred to by His saying: ﴿Say, who sent down the Book which Musa brought﴾ [Al-An'am: 91] - and it is, and Allah knows best, connected to His saying: ﴿And upon those who were Jews, We prohibited every animal with claws﴾ [Al-An'am: 146]. Because after He, the Exalted, gave Musa the ten verses, He appointed him to the mountain for a second appointment, and He began to legislate for him some rulings and commanded him to set up the Tabernacle of Time in which he would receive revelation and pray towards it, and some of what he would take from its instruments as has passed in Al-Baqarah. Then He mentioned shortly thereafter the prohibition of fats upon them, saying in the early parts of the third book, which is the Book of the Priests, and in it is a summary of the matter of the offerings: And the Lord called Musa and spoke to him in the Tabernacle of Time, and said to him: Speak to the Children of Israel and tell them: Every man among you when he offers an offering to the Lord from the animals, let your offerings be from cattle and from sheep - until (p-323) he said: And he shall offer an offering [to the Lord, the covering spread over the entrails and all the garment that is on the kidneys and the fat that is upon them and upon the side - until he said: And the fats are for the Lord, a perpetual covenant, and do not eat blood or fat. Then he said: And the Lord spoke to Musa and said to him: Speak to the Children of Israel and tell them: Do not eat the fat of cattle or the fat of sheep: the lambs and the goats altogether; for whoever eats the fat of an animal and offers an offering to the Lord, that soul shall be cut off from its people. And do not eat blood wherever you dwell, neither the blood of animals nor the blood of birds, and any soul that eats blood, that soul shall be cut off from its people. And he said in the fifth book: As for blood, do not eat it, but pour it out on the ground like water. Then he said shortly thereafter: And eat in your towns from all that your souls desire, but beware of eating blood; for the blood of the animal is in its soul, so do not eat the soul along with the flesh, that He may do good to you and to your children after you when you do good before Allah, your Lord. He returned to the third book and then said: And Musa and Harun entered the Tabernacle of Time and came out and called the people, and the glory of the Lord appeared before all the people, and fire came down from the Lord and consumed the fat and the complete sacrifice for Him on the altar, and all the people witnessed that and praised Allah, and all the people fell on their faces. Then he mentioned shortly thereafter the prohibitions of animals, and likewise he mentioned in the fifth book, and I have gathered between them and most of the context is for the fifth: He said: Do not eat anything unclean. This! Eat from all the animals: the ox and the lamb and the sheep and the goat and the deer and the gazelle and the wild goat and the antelope and the ibex, every animal that has a split hoof, divided its hoof, and chews the cud - eat it, and prohibit from that which does not chew the cud, and from that which has split hooves but does not chew the cud: the camel and the rabbit and the hyrax which chews the cud but does not have split hooves, it is unclean for you. And in the third: And prohibit from the animals that do not have split hooves which chew the cud: the camel that chews the cud but does not have split hooves is unclean and prohibited for you, and the rabbit that chews the cud but does not have split hooves is unclean and prohibited for you. He returned and the pig that has split hooves and does not chew the cud is unclean; do not eat from the flesh of these nor approach their carcasses. And he said in the third: And do not touch their flesh; for it is unclean and prohibited for you. And he said in the fifth from the translation of the two and seventy: And beware of eating every unclean thing, and that which you eat from the beasts is the calf from the cattle and the sheep from the sheep and the kid from the goats or the deer and the gazelle and the ibex (p-325) and the mountain goat and the rabbit and the moon's she-camel and the giraffe, and every beast that has a split hoof and grows claws in every hoof and chews the cud.

So eat of it, and that which you do not eat of it from that which grazes and from the split-hoofed animals, which have claws like the camel, the rabbit, and the jerboa. For indeed, that grazes, but it is not split-hoofed, and it is not lawful for you. And the pig, too, for its hoof is split and it has claws in its hoof, but it does not graze. And what does not graze, then it is not lawful for you, so do not eat from its meat and do not approach its bodies. And He said in the third of it: And the Lord spoke to Moses and Aaron and said to them: Speak to the Children of Israel and say to them: Indeed, that which you eat from the livestock from all the animals that are on the earth, every beast whose hoof is split and which produces claws in both its hooves and grazes, that is what you may eat from the livestock. And that which is not lawful from what grazes and whose hoof is not split, the camel which grazes and its hoof is not split, for indeed, it is not pure for you. And the jerboa - and in one version: the squirrel - which grazes and its hoof is not split, for indeed, it is not pure for you, it has not been purified for you. And the rabbit which grazes and its hoof is not split, for indeed, it does not purify for you. And the pig, for indeed, it has a split hoof and produces claws in its hoof and it does not graze, for indeed, it does not purify for you, so do not eat from its meat and do not touch what has died from it, for indeed, that does not purify for you. He returned to my version, then mentioned in the birds and the wild animals something similar to what is in our law until he said: And do not eat filthy things, but give them to the inhabitants who are in your villages, they may eat them or sell them to the strangers, for you are a pure people for Allah, your Lord. Do not cook a kid in its mother's milk. And he said in the translation of the two and seventy: And do not cook the lamb in its mother's milk. And he said in the fifth journey: And eat from the birds what is pure and prohibit these which I describe to you, do not eat anything from them: the vulture and the hawk - and he mentioned something similar to what we have. And he said in my version in the third: So whoever touches anything from these - meaning the prohibited - he will be impure until the evening, and whoever carries something from them, let him wash his clothes and he will be impure until the night. Ended.

The deer - with the joined dictionary - is known, and the wild cow - with the opening of the jeem and the thaal of the joined dictionary and the raa: the wild cow, and the reem - with the kasra of the neglected letter: the pure white deer, and the thithal - with two open triangles between them a silent yaa: the wild cow, and the aayil - with the opening of the hamza and the kasra of the emphasized letter, the wa'il - with the opening of the waw and the kasra of the neglected letter - which is the mountain goat, and the lamb - with the opening of the neglected letter: the suckling from the offspring of the sheep.

And His saying: "Do not cook a goat in its mother's milk," the apparent meaning is the prohibition of eating it as long as it is nursing. What follows in the third [verse] is the majority of the Torah, and what is in the fifth is merely a repetition of what is in the third. The fifth is a summary of all that has preceded it of stories and rulings with additions. It is true that the giving of the Book came with most of it after the prohibition of what He prohibited for them. It is permissible - and it is better - that it is conjoined to an omitted phrase, the estimation of which is: That is what We have enjoined upon you as We enjoined the Children of Israel in the section that is attributed to it from the Torah, like the attribution of the Mother of the Quran from the Quran. And that is the ten verses which are the first that Allah wrote for Musa - blessings and peace be upon him - and they are the first of the Torah in reality; because they are the first rulings, and what precedes them is stories. The essence of these ten [verses] is: "Your Lord is Allah who brought you out from the land of Egypt from servitude and slavery, you shall not have any god other than Me, do not swear by My name falsely, keep the Sabbath day, honor your parents, do not kill, do not commit adultery, do not steal, do not bear false witness, do not covet what is in the hands of people." The meaning is: That is what We have enjoined upon you as We enjoined the Children of Israel with it in the ten verses and some of what We gave Musa from the Torah. It is permissible that the estimation is: Because these verses are decisive in all the laws, they have not been abrogated in any nation nor will they be abrogated. He enjoined you with it, O Children of Adam, in the earliest times, and the matter has not increased in the enjoining except in severity. Then We gave Musa the Book, meaning: all of it, and it is in it, while he was in a state of being complete, nothing was lacking from what would rectify them. On the way that is best, meaning: He came with goodness and confirmed the goodness and combined it with what He clarified of the law and what He protected the groups of the people of the earth with from destruction in general. For it has been reported that Allah, the Exalted, did not destroy a people with a general destruction after the revelation of the Torah. And a detailed explanation of everything, among that is the section containing the words that encompass everything needed from the affairs of religion and the world, just as the Quran is a detailed explanation of everything from the seven comprehensive principles that the Mother of the Quran contains for the interests of both abodes. In these two possibilities, which necessitate that "then" is on its reality of arrangement and delay, is a sign from the signs of Prophethood, which is the insight that the ten verses and the prohibition of what was prohibited for them by oppression in the early revelations to Musa - blessings and peace be upon him - after the drowning of Pharaoh, and that most of the Torah was revealed after that. This is known only by their scholars. And guidance, meaning: clarification, and mercy, meaning: honor for whoever accepts it and acts by it, perhaps they [the Children of Israel] will believe in meeting their Lord, meaning: the One who brought them out from Egypt from servitude and slavery by His great power and His complete words. They should believe so that their state after the revelation of the Book - for what they see of the goodness of His laws and the magnificence of His words and the majesty of His command - is like one who hopes that faith will be renewed at every moment by meeting his Lord, for His ability to resurrect, which belief in it is the ultimate confirmation of the Prophets; because the intellect does not independently affirm it, but rather it is established by hearing while allowing the intellect for it. So they know that nothing is like Him just as His speech is not like any speech, so they should not seek by taking a calf, for its end is a lowing that is not understood and a noise that is of no benefit.