And when he concluded with the attributes of wisdom and knowledge, it was as if it were said: Why did he not know that we deny you with his knowledge, so he sends with you by his wisdom someone who witnesses for you - regarding what he says that he commanded you to be the first to submit, and forbade you from polytheism, so that we may believe you - from an angel as our question to you in this regard has preceded, or a book on parchment or otherwise? He said: He has done so, and He was not pleased with me except with His sacred testimony. It was said - or it is said: When He established the proofs of His oneness and power and reached the attribute of overpowering that indicates vengeance, there remained only the witnessing against them, signaling what they deserve of severe punishment and warning them so that they do not say when the punishment befalls them: Indeed, a warner did not come to us. So He said: 'Say,' meaning: O Messenger, to them, 'What is greater?' meaning: more magnificent and exalted, 'as a testimony.' If they are fair and say: Allah! Then say: He is the one who bears witness for me, as He said regarding women: 'But Allah bears witness to what He has revealed to you' [An-Nisa: 166]. However, He cut off the speech here as a reference to their obstinacy or their silence, or to their placing themselves in the position of the obstinate, or the one who knows the matter yet acts like the ignorant. So He said, commanding him ﷺ: 'Say: Allah,' meaning: the greatest king, encompassing in knowledge and power, is the greatest testimony.

'In the name of Allah, the Most Gracious, the Most Merciful' And when they were in a position to submit to that and say: 'Indeed, it is so,' but they said: 'Come forth with your testimony!' He said: ﴿A witness﴾ meaning: he is the most eloquent witness who testifies ﴿between me and you﴾ meaning: with this Qur'an, which has proven your inability to produce anything like it that it is His words, and with other signs that you have failed to oppose. And when he established that he is the greatest witness, and referred to his testimony with all the verses - he highlighted the greatest of them; because His exaltation of the Qur'an on his tongue ﷺ in accordance with his claim is a testimony from Allah to him of the truthfulness. So he said, mentioning its benefit in the context of a warning that guarantees the establishment of the message and the affirmation of monotheism, and he prioritized the first; because it is the one that confirms the second and clarifies it to its fullest. He connected it to the statement (A witness) building for the object, indicating that the subject is known for the miracle, and he built for the subject in the black: ﴿And it was revealed to me﴾ and he specified what was revealed by saying: ﴿This Qur'an﴾. And when it was in the context of the warning, he said, limiting it to what is appropriate: ﴿To warn you﴾ meaning: I frighten you and caution you against believing in any deficiency in God, especially associating partners with Him ﴿with it and whoever﴾ meaning: and I warn with it everyone ﴿who reaches﴾ meaning: who has reached it. Al-Farra' said: and the Arabs omit the 'h' in the connections of: (the one who) and (whoever) and (what). And Al-Bukhari said at the end of the Sahih: ﴿To warn you with it﴾ (p-42) meaning: the people of Mecca, and whoever reaches this Qur'an, then he is a warner to him. He connected it with the jussive form from Ibn Abbas, and Ibn Abi Hatim transmitted it to him as our Sheikh indicated in his explanation. And Abdur-Razzaq said in his Tafsir: Ma'mar informed us from Qatadah that the Prophet ﷺ said: 'Convey from Allah, for whoever has reached a verse from the Book of Allah, then he has reached the command of Allah.' And Imam Taqi al-Din Ali ibn Abd al-Kafi al-Subki said in response to a question posed to him in the year 838 and 700 that the Prophet ﷺ was sent to the jinn - and from his handwriting I have quoted: the Book and the Sunnah speak of that, and consensus is established on it, there is no disagreement among the Muslims in it. Then he attributed the consensus to Abu Talib al-Qudai and Abu Umar ibn Abd al-Barr in (At-Tamhid) and Abu Muhammad ibn Hazm in the book: (Al-Fisal) ... and others. Then he said: As for the Book, there are verses, one of them is ﴿To warn you with it and whoever reaches﴾. Muhammad ibn Kab al-Qurazi said: Whoever has reached the Qur'an is as if he has seen the Prophet ﷺ. And Ibn Abbas - he mentioned it, and Al-Suddi said: Whoever has reached the Qur'an, then he is a warner to him. And Ibn Zayd said: Whoever has reached this Qur'an, then I am his warner. And all of these are statements that agree in meaning, and the Prophet ﷺ has commanded to say this saying and to warn with the Qur'an everyone who has reached it, and he did not specify humans or jinn from the people of obligation, and there is no disagreement that the jinn are obligated. It has ended. And there will come from what has been mentioned of the verses and others what is appropriate for the evidence of sending to the angels - peace be upon them - so the meaning is: whoever believes in this Qur'an has succeeded, and whoever denies it, let him bring a chapter like it. Then his inability is a witness against himself of lying, and it is the testimony of Allah to me of the truthfulness. And because Allah is the witness, the testimony was not nullified by the death of the Prophet ﷺ, but it continued through the passage of days and the passing of years for the existence of the witness and His exaltation above any deficiencies and signs of events. And to that is the indication in the saying of the Prophet ﷺ: '(There is no prophet except that he has been given signs that people have believed in, and what I have been given is a revelation that Allah has revealed to me, and I hope to be the one with the most followers on the Day of Resurrection.)' It was narrated by the two Shaykhs, from Abu Huraira - may Allah be pleased with him. And perhaps the limitation to the warning, along with what has preceded, indicates that most of creation is doomed. And it has been mentioned regarding the revelation of this verse that the people of Mecca came to the Messenger of Allah ﷺ and said: 'Did Allah not find a messenger other than you? We do not see anyone who believes you in what you say, (p-44) and we have asked the Jews and the Christians, and they claimed that there is no mention of you among them, so show us who testifies that you are the Messenger of Allah as you claim.' So Allah revealed it.

And when there remained no doubt for the obstinate, he presented the essence of that and the core of its circle - which is the adherence to the oneness of Allah, to which the message was made a means of reaching. When it is established in a heart, its lights overflow according to its steadfastness, until they sometimes fill the universes and rise above the celestial bodies - this is a way of questioning in the manner of denial and astonishment, magnifying its significance and glorifying its status, and alerting them to distance themselves from polytheism. He said: ﴿Do you indeed witness that with Allah﴾ meaning: the One who possesses all greatness ﴿gods﴾.

And when they, due to their excessive obstinacy, sometimes called Him - glorified is He - a god, as they said when they heard him ﷺ say: (O Allah, O Most Gracious), as will come, if Allah the Exalted wills, at the end of Al-Hijr and the end of Subhan. He stated the intended meaning in a way that does not allow for dispute, saying: ﴿another﴾. And when it was as if it was said: They will surely say that, what should be said to them? He said: ﴿Say, I do not witness﴾ meaning: with you anything of what you say, for it is false, and if it were true, I would have witnessed it.

And when this did not cut off their desire for it - he uprooted it from its origin and entirely with his saying: ﴿Say, indeed He is﴾ meaning: the god ﴿One God﴾ and He is Allah who (p-45) nothing can overpower Him, and He overpowers everything; for He is One, there is no equal to Him. For you have failed to bring forth a chapter like His words while you are the most eloquent of people.

And when the meaning of this is the disavowal of their warning - he stated it clearly in his saying, affirming it in a nominal sentence: ﴿And indeed I am disavowed of what you associate﴾ meaning: now and in the future, distancing from their desire that there be agreement between him and them by taking rivals or something of it as a protector. Thus, the oneness was established by this verse in the greatest ways of expression and the most eloquent forms of affirmation. And indeed, he ﷺ complied with the command to warn those who could be reached with the Quran. When he was relieved from the war of Quraysh and many of those around him from the Arabs in the year of Al-Hudaybiyyah, which is the sixth year of the Hijrah, and Allah the Exalted informed him that this was a clear victory - he sent to those near him from the kings of the regions in that year and after it, and he was more at the time of his return from [that] pilgrimage calling them to gardens and rivers in the abode of permanence, and warning them of the abode of destruction. The people of history said: "He ﷺ went out after his return from the Umrah of Al-Hudaybiyyah, which he was prevented from - to his companions - may Allah be pleased with them all - and said: (O people! Indeed, Allah has sent me as a mercy and for all, and I wish to send some of you to the kings of the non-Arabs)." And Ibn Abd al-Hakam said in the Conquests of Egypt from Abdul Rahman ibn Abd al-Qadir: "That the Messenger of Allah ﷺ stood one day on the pulpit, praised Allah and extolled Him, and bore witness (p-46) then said: (As for what follows, I wish to send some of you to the kings of the non-Arabs, so convey on my behalf, may Allah have mercy on you, and do not differ with me as the disciples differed)."

Ibn Abd al-Hakam said: "The Children of Israel differed regarding Jesus, son of Mary, peace be upon them. The emigrants said: O Messenger of Allah! By Allah, we will never differ with you in anything, so command us and send us. They asked him: How did the disciples differ regarding Jesus, peace be upon him? He said: He called them to that which - and in another narration - to like that which I have called you to." Ibn Abd al-Hakam said: Indeed, Allah, glorified and exalted is He, revealed to Jesus, peace be upon him, to send to the holy land. So the disciples were sent. As for those who were sent to a nearby place, they were pleased and submitted. As for those who were sent to a distant place, they disliked it and hesitated. Ibn Abd al-Hakam said: And he said: I do not excel in the words of the one to whom you are sending me. So Jesus, peace be upon him, complained about that to Allah, the Mighty and Majestic. Then every man - and Ibn Abd al-Hakam said: Allah, glorified and exalted is He, revealed to him that I will suffice you. Then the hesitant ones and each one of them spoke in the language of the nation to which he was sent. Jesus, peace be upon him, said: This is a matter that Allah has decreed, so proceed with it. The Sheikh Majd al-Din al-Fayruzabadi said in the dictionary: The place where Jesus, peace be upon him, gathered the disciples and sent them to the regions is a village near Tiberias called al-Kursi. Ibn Ishaq said: Yazid ibn Abi Habib, the Egyptian, informed me that he found a book mentioning who the Messenger of Allah, blessings and peace be upon him, sent to the countries and the kings of the Arabs and the non-Arabs, and what he said to his companions when he sent them. He said: So he sent it to Muhammad ibn Shihab al-Zuhri, and he recognized it - and he mentioned something similar to what has preceded until he said: Ibn Ishaq said: Among those sent by Jesus, son of Mary, blessings and peace be upon him, were the disciples and followers who were after them on earth: Peter the disciple and with him Paul - and Paul was among the followers but was not one of the disciples - to Rome, and Andrew and Matthew to the land where its people eat humans, and Thomas to the land of Babel from the east, and Qiblis to Carthage, which is Africa, and Yuhanas to Ephesus, the village of the companions of the cave, and Jacob to Jerusalem, which is Aelia, the village of the holy house, and the son of Thalma to the Arab land, which is the land of Hijaz, and Simon to the land of the Berbers, and Judah, who was not one of the disciples, was made the place of Judas. This has ended. Thus I saw in an approved copy compared to the Tahdhib of Sirah by Ibn Hisham, and likewise in its summary by Imam Jamal al-Din Muhammad ibn [al-Mukarram] al-Ansari the number of his messengers and their names, and at the end of them: his saying: the place of Judas, and there was no mention of Judas before, and what I have written from the gospels that are in the hands of the Christians is not this, and perhaps it is more correct. I have gathered what has been scattered from its words. [He said] in the Gospel of Matthew, what its text is: And most of its context is: And he called - meaning: Jesus - peace be upon him - his twelve disciples and gave them authority over all unclean spirits to cast them out and heal all diseases; and in the Gospel of Mark: And he went up to the mountain and called those whom he loved, and they came to him, and he chose twelve to be with him and to send them to preach, and he gave them authority over healing diseases and casting out demons; and in the Gospel of Luke: And it was in those days that he went out to the mountain to pray, and he was spending the night in prayer to Allah. When day came, he called his disciples and chose from them twelve, and he said in another place: And he called the twelve apostles and gave them power and authority over all demons and to heal the sick, and he sent them to preach the kingdom of Allah and to heal the ailments.

These are the names of the twelve messengers: Simon, called Peter, and his lineage is mentioned in a place in the Gospel of [Matthew]: son of Jonah, and Andrew his brother, and James son of Zebedee and John his brother. (p-49) It is said in the Gospel of Mark: and He named them by the names of Boanerges, which are the sons of thunder, and Philip and Bartholomew, and Thomas and Matthew the tax collector, and James son of Alphaeus, and Thaddaeus, who is called Judas, and in the Gospel of Mark, instead of this: Thaddeus, and in the Gospel of Luke instead of them: Judas son of James. Then they agreed: and Simon the Zealot, and it is said in the Gospel of Luke: the one called the Zealot, and Judas Iscariot, who betrayed Him - meaning: he indicated him on the night that the Jews claimed to have arrested Him - these are the twelve messengers whom Jesus sent. And in the Gospel of Mark: and He called the twelve and began to send them out two by two, and He gave them authority over unclean spirits - saying: do not go by the way of the Gentiles, and do not enter a city of the Samaritans, but go rather to the lost sheep of the house of Israel. And as you go, preach, saying: the kingdom of heaven has come near, heal the sick, raise the dead, cleanse those with leprosy, cast out demons, freely you have received, freely give. Do not acquire gold or silver or copper for your belts, nor a bag for the journey, nor two tunics, nor sandals, nor a staff, for the worker is worthy of his food. And in the Gospel of Mark: and He commanded them not to take anything for the journey except a staff only, nor a bag, nor bread, nor silver, nor copper in their belts, except sandals on their feet, and not to wear two tunics; and in the Gospel of Luke: and He said to them: do not carry anything for the journey, no staff, nor bag, nor bread, nor silver, and let there not be two tunics for you. And whatever city or village you enter, inquire who in it is worthy, and stay there until you go out. And when you enter the house, greet it. And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. And in the Gospel of Mark: and He said to them: whatever house you enter, stay there until you depart from it. And whatever place will not receive you nor hear you, when you depart from there, shake off the dust that is under your feet for a testimony against them. Truly I say to you! It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. (p-51) Behold, I send you out as sheep among wolves. Therefore be wise as serpents and harmless as doves. Beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you, and you will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles - and in the Gospel of Mark: a testimony against them and against all the nations. It is necessary first that they preach the Gospel - but when they deliver you up, do not worry about how or what you should speak - and in the Gospel of Mark: nor what you should answer - for it will be given to you in that hour what you should speak. For it is not you who speak, but the Spirit of your Father - and in the Gospel of Mark: but the Holy Spirit speaks in you. And brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name's sake, but he who endures to the end will be saved. But when they persecute you in this city, flee to another. Truly, truly I say to you! You will not have gone through the cities of Israel before the Son of Man comes. A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple to be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! Therefore do not fear them, for there is nothing covered that will not be revealed, and hidden that will not be known. What I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. [Are not] two sparrows sold for a penny? And one of them will not fall to the ground apart from your Father's will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's enemies will be those of his own household. He who loves father or mother more than Me is not worthy of Me. And he who finds his life will lose it, and he who loses his life for My sake will find it. He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet's reward, and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple - truly I say to you - he will by no means lose his reward. And when Jesus had finished commanding His twelve disciples, He departed from there to teach and to preach in their cities.

{"translation": "And in the Gospel of Mark: When they went out - meaning: the messengers - they preached repentance and cast out many demons and healed many sick, anointing them with oil; and in the Gospel of Luke: And after this, the Lord also appointed seventy others and sent them two by two before His face to every city and place where He intended to go. And He said to them: The harvest is plentiful, but the laborers are few. Pray to the Lord of the harvest to send out laborers for His harvest; and in the Gospel of Matthew, it appears that this saying was for the twelve, for He said before mentioning their number: When He saw the crowd, He had compassion on them because they were like sheep without a shepherd. Then He said to His twelve disciples - to the end of what I have mentioned about Him earlier, it is gathered that He said it to both groups - He returned to the original context: Go, behold, I send you out as sheep among wolves. Do not carry a money bag, nor sandals, nor greet anyone along the way. And whatever house you enter, first say: Peace to this house. If a son of peace is there, your peace will rest upon it; if not, it will return to you. And remain in that house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. And whatever city you enter, and they receive you, eat such things as are set before you, and heal the sick there, and say to them: The kingdom of God has come near to you. But whatever city you enter, and they do not receive you, go out into its streets and say to them: We shake off the very dust of your city which clings to our feet as a testimony against you. Nevertheless, know this: that the kingdom of God has come near. I say to you that it will be more tolerable in that day for Sodom than for that city. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades. He who hears you hears Me, and he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me. Then the seventy returned with joy, saying: Lord, even the demons are subject to us in Your name! And He said to them: I saw Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven. In that hour Jesus rejoiced in the Spirit and said: I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him. Then He turned to His disciples and said privately: Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see and have not seen it, and to hear what you hear and have not heard it. And in the Gospel of Matthew - after the Jews claimed His crucifixion - it is said that He appeared to His eleven disciples - who were those who preceded except for Judas Iscariot who betrayed Him - in Galilee on the mountain which Jesus had commanded them. And He spoke to them, saying: All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations; and in the last Gospel of Mark, it is said that He appeared to them as they sat together, and they were mourning and weeping during those days, and He rebuked them for their unbelief and hardness of heart because they did not believe those who had seen Him after He had risen. And He said to them: Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved, but he who does not believe will be condemned. And these signs will follow those who believe: In My name they will cast out demons, they will speak with new tongues, they will take up serpents

And Imam Muhyi al-Sunnah al-Baghawi said in the Tafsir of Al-Imran, regarding what he transmitted from Wahb: When seven days had passed - that is, from the claim of the Jews to crucify him - Allah, the Most High, said to Jesus - peace be upon him -: 'Descend to Maryam the Magdalen in her mountain, for no one has wept for you like her weeping, and no one has grieved for you like her grief. Then gather for you the disciples so that you may send them forth in the land as callers to Allah, the Most High.' So Allah, the Most High, descended him upon her, and the mountain was illuminated with light when he descended. She gathered for him the disciples and sent them forth in the land as callers. Then Allah raised him up to Him. And that night is the one in which the Christians were enveloped in smoke. When the disciples awoke, each one of them spoke in the language of the one whom Jesus - peace be upon him - had sent to them. So that is His saying, the Most High: 'And they plotted, and Allah plotted, and Allah is the best of planners' [Al-Imran: 54]. This is what has been mentioned regarding the affair of the messengers of Jesus - peace be upon him - that they were callers.

* *And as for the messengers of the Prophet - blessings and peace be upon him - they were conveying his books. So whoever accepted that had his share from Allah, and whoever refused, his response was the sword that annihilates his state - as I have mentioned in detail in my explanation of my poem on the biography, and it is mentioned in the openings of the lands. And when he - blessings and peace be upon him - sent his messengers, he took for the purpose of corresponding with the kings a seal. Abu Ya'la narrated in his Musnad from Anas - may Allah be pleased with him - that the Messenger of Allah - blessings and peace be upon him - wrote to Kisra and Caesar - and in one narration: and Ukaydir of Duma, and to every tyrant - calling them to Allah.

The two Shaykhs reported in their Sahihs - and this is the wording of Muslim - "From Anas ibn Malik also - may Allah be pleased with him - he said: When the Prophet ﷺ intended to write to the Romans - and in another narration: to the non-Arabs - they said: Indeed, they do not read a letter except one that is sealed. So the Messenger of Allah ﷺ made a seal of silver, and I can see its whiteness in the hand of the Messenger of Allah ﷺ, its engraving is: (Muhammad, the Messenger of Allah). He sent Dihyah ibn Khalifah al-Kalbi - may Allah be pleased with him - to Caesar, the king of the Romans, and commanded him to deliver the letter to the great one of Busra to deliver it to him. So the great one of Busra honored the letter of the Prophet ﷺ, accepted it, read it, and placed it on a pillow. He knew the truthfulness of the Prophet ﷺ and that he would prevail over his kingdom. So he gathered the Romans and commanded them to embrace Islam, but they refused. He feared them and said: I only intended to test you. Then Allah did not decree for him to embrace Islam, so Allah removed his rule from the Levant. Many of the Romans embraced Islam at the hands of Abu Bakr, Umar, and Uthman - may Allah be pleased with them - [then] many of the Romans also embraced Islam at the hands of those after them. Islam was established through them, but Allah rewarded him for honoring the letter of the Prophet ﷺ by allowing his kingdom to remain in the outskirts of his land until now. It has reached me that the letter is preserved among them to this time; and he sent Shuja' ibn Wahb al-Asadi - may Allah be pleased with him - to al-Harith ibn Abi Shimr al-Ghassani - and al-Qudai'i said: al-Mundhir ibn Abi Shimr, the governor of Caesar on the borders of the Levant [then] to Jabalah ibn al-Aiham al-Ghassani. As for al-Harith or al-Mundhir, he became angry at the letter and intended to march to the Prophet ﷺ to fight him, he claimed, but Caesar forbade him from that. He honored Shuja' and sent him back, and his doorkeeper Murri al-Rumi embraced Islam due to what he knew of the description of the Prophet ﷺ in the Gospel. The Prophet ﷺ said: "(The kingdom of al-Harith has perished, and Murri has succeeded)." Al-Harith did not remain long until he died, and after him Jabalah ibn al-Aiham al-Ghassani took his place, and he was the last of the kings of Ghassan on the outskirts of the Levant. The Prophet ﷺ sent Shuja' ibn Wahb - may Allah be pleased with him - back to him, and he responded to the Prophet ﷺ with a beautiful response and did not embrace Islam, and he continued to wait until he embraced Islam during the caliphate of Umar - may Allah be pleased with him - when he saw the emergence of the light of Islam and the extinguishing of the fire of polytheism. Then he (p-60) apostatized - and joined the lands of the Romans - in a moment where he was sought to be avenged. So glorified is the doer of what He wills! And he sent Abdullah ibn Hudhafah al-Sahmi - may Allah be pleased with him - to Kisra, the king of the Persians, and commanded him to deliver the letter to the great one of Bahrain to deliver it to him. When the Prophet ﷺ saw his name, he tore the letter before knowing what was in it. Abdullah returned, and when the anger of the wicked calmed down, he sought him but did not find him, so he sent for him, and the request preceded him. When the Prophet ﷺ was informed about the tearing of the letter, he prayed against Kisra that he be torn apart completely. Allah answered his supplication, so He scattered their unity and severed their ties at the hands of Abu Bakr and Umar - may Allah be pleased with them both - then Yazdijird, the last of their kings, was killed during the caliphate of Uthman - may Allah be pleased with him - so the kingdom of the Caesars became like yesterday's dust, and Islam spread throughout their lands, and the word of faith appeared therein. Rather, Islam surpassed their kingdom to what is beyond the river and to the lands of Khata. And he sent Hatib ibn Abi Balta'ah - may Allah be pleased with him - to al-Muqawqis, the ruler of Egypt and Alexandria, and he knew from the truthfulness of the Prophet ﷺ what Caesar knew from the Gospel. He honored the messenger and gifted the Prophet ﷺ and responded with a beautiful response but did not embrace Islam, so Allah destroyed his kingdom at the hands of Amr ibn al-As, the commander for Umar - may Allah be pleased with them both. And he sent Amr ibn Umayyah al-Dhamri - may Allah be pleased with him - to the Najashi, and he embraced Islam - may Allah be pleased with him - and said: I bear witness that he is the Prophet ﷺ, the unlettered one whom the people of the Book are waiting for, and that the glad tidings of Musa about the rider of the donkey is like the glad tidings of 'Isa about the rider of the camel - peace be upon them. (p-61) And that seeing is not better than news, and he gifted the Prophet ﷺ many gifts, and sent his son with his Islam among seventy of the Abyssinians. He said in his letter: And I do not own except myself and whoever has believed in You from my people, and if you wish that I come to you, O Messenger of Allah, I will do so; so the Messenger of Allah ﷺ prayed for the Najashi and sought forgiveness for him. And he sent al-Ala' ibn al-Hadrami - may Allah be pleased with him - to al-Mundhir ibn Sawa al-Abdi, the king of Bahrain, and to Usayhit Marzban of Hajar with a letter inviting them to Islam or the jizyah. The land of Bahrain is from the lands of the Arabs, but the Persians had overpowered it, and there are many people from Abd al-Qais, Bakr ibn Wa'il, and Tamim, so al-Mundhir and Usayhit and all those there from the Arabs and some of the non-Arabs embraced Islam, so the Prophet ﷺ confirmed him in his work. And he sent Salit ibn Amr al-Amiri - may Allah be pleased with him - to Hawdah ibn Ali al-Hanafi, the ruler of Yamamah, who was a governor for Caesar over his people. He read the letter of the Prophet ﷺ and responded with a response that was less than a response. It so happened that a monk from Damascus came to him, and informed him that he did not respond to Islam. He said: Why? He said: I was afraid for my kingdom. The monk said: If you followed him, he would have confirmed you, and good would be for you in following him, for he is the Prophet ﷺ whom 'Isa - peace be upon him - foretold. (p-62) Hawdah said to the monk: Then why do you not follow him? He said: I find myself envying him and I love wine. So Hawdah wrote a letter [and sent] to the Prophet ﷺ with a gift instead of that, and his people felt it [and came to him] and threatened him, so he rejected the messenger and continued in his Christianity. The Prophet ﷺ said when Salit returned to him:

(Hawdhah has perished and what is in his hand has perished.) When the Prophet ﷺ returned from the conquest of [Makkah], Gabriel - peace be upon him - came to him with the news that Hawdhah had died. The Prophet ﷺ said: (Indeed, Yamamah will have a liar who claims prophethood, and he will be killed after me.) And it was as such, as is well-known regarding Musaylimah the liar. The emigrant, Ibn Abi Umayyah al-Makhzumi - may Allah be pleased with him - was sent to al-Harith ibn Abd Kulaal al-Himyari, the king of Yemen. When the message of the Prophet ﷺ reached him, al-Harith said: This Prophet had previously presented himself to me, and I had erred in rejecting him. He was a reserve for whoever turned to him, and I will consider it. His situation delayed until he embraced Islam upon the return of the Prophet ﷺ from Tabuk in the year of delegations, and he wrote to the Prophet ﷺ about that. Amr ibn al-As - may Allah be pleased with him - was sent to Jaifar and Abd, the two sons of al-Jalandi al-Azdiyain, the kings of Oman. They hesitated and their opinion was unsettled. Then Allah guided them towards righteousness, and Jaifar said: By Allah, he has indeed shown me this unlettered Prophet ﷺ that he does not command any good except that he is the first to act upon it, and does not prohibit any evil except that he is the first to abandon it. And he prevails, yet he does not become arrogant, and he prevails, yet he does not transgress. And he fulfills his covenant and fulfills his promise, and he continually gains insight into the secrets of a people, equaling them therein. And I bear witness that he is the Messenger of Allah. His brother also embraced Islam, and they both wrote to the Prophet ﷺ about their Islam. He said good things and praised them well. And in the biographies of these messengers - by my life - there are other accounts of wonders and strange tales from the signs of prophethood and the markers of the message. I feared that mentioning them would prolong the discussion and lead to boredom, even if there is nothing in them that would necessitate such. I have elaborated in my explanation of my composition regarding the biography in a concise manner, in a beautiful arrangement, and its style is indeed magnificent. These are the messengers of mankind. As for the messengers from the jinn, al-Tabarani narrated in al-Kabir from Ibn Abbas - may Allah be pleased with both of them - regarding His saying: (And when We directed towards you a company from the jinn listening to the Qur'an) [al-Ahqaf: 29]. He said: They were nine individuals from the people of Nasibin. The Messenger of Allah ﷺ appointed them as messengers to their people. Al-Haythami said: And in its chain is al-Nadr ibn Abu Umar, who is abandoned. This supports the generality of this verse in encompassing the angels - peace be upon them - His saying: (To be a warner for the worlds) [al-Furqan: 1]. And when you reflect upon the context of the verses that follow it along with the end of the preceding surah, you conclude with that: (To warn whoever was alive) [Ya-Sin: 70] (Indeed, you only warn those who have followed the reminder) [Ya-Sin: 11]. They are among the worlds and those who have received the Qur'an and those who are alive and those who have followed the reminder. The address of warning is presented in a manner of predominance, as both humans and jinn are deserving of it. Thus, it is negated what is said: Indeed, the angels are in utmost fear of Allah - glorified and exalted is He - while being infallible, so they are not among those who are to be warned. This is further clarified by His saying: (And whoever among them says, 'Indeed, I am a deity besides Him,' - we will recompense him with Hell. Thus do we recompense the wrongdoers) [al-Anbiya: 29]. And there is no greater warning than that. And indeed, Jesus - peace be upon him - is from this nation and among those encompassed by the verses indicating the universality of the message without a doubt. And indeed, the Prophet ﷺ said: (By the One in Whose Hand is my soul! If Moses were alive, he would have no choice but to follow me.) It was narrated by Imam Ahmad, al-Darimi, and al-Bayhaqi in al-Shu'ab from Jabir - may Allah be pleased with him - and the position of the people of the Sunnah is that the messengers of mankind are superior to the messengers of the angels. And indeed, his message has been established to the best of the infallible in action for Jesus, and in relation to the life of Moses - peace be upon him. And Allah - glorified and exalted is He - took the covenant from all the prophets - peace be upon them - that if they were to reach him, they would certainly believe in him. The Prophet ﷺ was addressed with the warning in numerous verses, so whatever is interpreted regarding that in his case ﷺ, a similar statement is made regarding them - peace be upon them. And among what resolves the dispute and dispels the excuse of the one who excuses himself with the warning is His saying: (That you may warn by it and a reminder for the believers) [al-A'raf: 2]. Thus, the omission of the object of (to warn) indicates the generality of his message, and the mention of the reminder in relation to the believers includes them without a doubt; for they are among their heads - peace be upon them. And His saying: (That you may give good tidings by it to the righteous) [Maryam: 97] and other verses indicate that the generality of his message to them is an increase in honor for him, and it is clear. And an increase in honor for them by carrying themselves upon obedience to him and adhering to what he has prescribed for them from the actions of his religion in obedience to Allah - glorified and exalted is He - is an increase in their rewards and elevation of their ranks. And this is similar to what Abu Hayyan said regarding His saying: (So take what I have given you and be among the grateful) [al-A'raf: 144]. Indeed, in this command is an additional emphasis and the attainment of reward through compliance. And Qadi Iyad said in the seventh section of the first chapter of al-Shifa regarding His saying: (And when Allah took the covenant from the prophets, 'Whatever I have given you of Scripture and wisdom...') [Al-Imran: 81]. The interpreters said: Allah took the covenant through revelation, and He did not send a prophet except that he mentioned Muhammad and his description and took a covenant from him that if he were to reach him, he would certainly believe in him. This supports what was said at the beginning of the first chapter: And it was reported that the Prophet ﷺ said to Gabriel - peace be upon him: (Have you received any of this mercy mentioned in His saying: (And We have not sent you, [O Muhammad], except as a mercy to the worlds) [al-Anbiya: 107]? He said: Yes! I feared the outcome, so I believed due to Allah's praise - exalted and majestic - upon me with His saying: (Possessor of strength, with the Owner of the Throne, secure) [al-Takwir: 20] (Obeyed there, and trustworthy) [al-Takwir: 21].

And indeed, the first row is like the row of the angels. And the clearest evidence of all that has passed is what Malik, the two Shaykhs, Abu Dawud, and Ibn Khuzaymah narrated from Abu Hurairah - may Allah be pleased with him - that the Messenger of Allah, blessings and peace be upon him, said: "Whoever performs the ghusl of janabah on the day of Jumu'ah, then goes at the first hour, it is as if he has offered a camel. Whoever goes at the second hour, it is as if he has offered a cow. Whoever goes at the third hour, it is as if he has offered a ram with horns. Whoever goes at the fourth hour, it is as if he has offered a chicken. Whoever goes at the fifth hour, it is as if he has offered an egg. When the Imam comes out, the angels attend, listening to the dhikr." In another narration: "When the Imam sits, the records are folded." And in a narration of Ahmad from Abu Sa'id: "When the mu'adhdhin calls and the Imam sits on the minbar, the records are folded, and they enter the mosque listening to the dhikr." Their leaving the writing of the people and turning to listening is clear evidence of their attentiveness. This is supported by what the two Shaykhs and others narrated from Abu Hurairah - may Allah be pleased with him - that the Prophet, blessings and peace be upon him, said: "If you say to your companion on the day of Jumu'ah: 'Be quiet,' while the Imam is delivering the khutbah, you have engaged in idle talk." Al-Halimi said in the fourth of the branches of faith, in response to what was mentioned regarding his saying: "If the jinn and mankind gathered to bring forth the like of this Qur'an, they would not be able to bring forth the like of it" [Al-Isra: 88], that the specification to mankind and jinn does not prevent the angels' ability to oppose it. What he meant is: as for the angels, they did not unite on that, because if the message was not to them, the Qur'an would not be a proof against them. So whether they were capable of bringing forth the like of it or incapable - and they are incapable in our view - and he said in the fifteenth that among the types of honoring him is to send blessings upon him. Allah commanded His servants to send blessings upon him and to greet him. He had previously informed them that His angels send blessings upon him. So Allah commanded His servants for their Prophet to do this due to the virtue found in sending blessings upon him, when the angels, while being free from his Shari'ah, draw near to Allah, the Exalted, by sending blessings and greetings upon him - so that they may know that they are more deserving and entitled to do so. This is what he stated in both places, and he did not mention evidence for that. Al-Jalal al-Mahalli attributed in his explanation of Jam' al-Jawami' such a statement to Al-Bayhaqi in the branches, as he said: Al-Halimi and Al-Bayhaqi stated in the fourth chapter of the branches of faith that he - blessings and peace be upon him - was not sent to the angels. And in the fifteenth chapter regarding their being free from his Shari'ah, he said: And in the interpretation of Imam al-Razi and Al-Burhan al-Nasafi, the narration of consensus in interpreting the second verse - that is: "To be a warner to the worlds" [Al-Furqan: 1] - is that he was not a messenger to them. This is a testimony of denial - as you see - that does not support what I mentioned from the texts that Al-Halimi did not say except due to his claim that the angels are better than the prophets, as Imam Fakhr al-Din narrated in his book Al-Arba'in and Sheikh Sa'd al-Din al-Taftazani in Sharh al-Maqasid and others. No one from the people of Sunnah agreed with him on that except for Qadi Abu Bakr al-Baqillani. Just as he did not agree on the origin, he does not agree on the branch. As for Al-Bayhaqi, he only transmitted it from Al-Halimi, and his silence on it does not necessitate certainty of his approval. Al-Zarkashi said in his explanation of Jam' al-Jawami': This is a matter that has caused dispute among the jurists of Egypt with a distinguished scholar among them. He said to them: The angels did not enter into his call, so they stood against him. Imam Fakhr al-Din mentioned in the interpretation of Surah Al-Furqan the inclusion of the angels, arguing with His saying: "To be a warner to the worlds" [Al-Furqan: 1], and the angels are included in this generality. This undermines what was transmitted from him regarding the transmission of consensus. And assuming its correctness, there are matters: First: Consensus does not return except to those who are knowledgeable of the transmitted reports from the preservers of narrations and the sayings of the predecessors in it. Second: It is a transmission that can be subject to verification or weakening; because through its channels, it is possible that it was transmitted from someone who is not considered reliable, or that he took it from someone in conversation and thought well of him, or he made an error, and so on. Therefore, there is no trust except after knowing the one from whom it was transmitted and the chain of transmission and supporting evidence that necessitates trust to counter these many appearances. Third: It will come from Imam Taqi al-Din al-Subki that some of the interpreters said regarding sending to the angels, and Imam Wali al-Din Abu Zur'ah Ahmad ibn al-Hafiz Zain al-Din al-Iraqi stated in his explanation of Jam' al-Jawami': As for his being sent to all of creation, the intended meaning is the accountable among them. This includes mankind, jinn, and angels. As for the first two, there is consensus, and as for the angels, it is a point of disagreement, so where is the consensus! This is assuming the correctness of this transmission, and how can the claimant of that do so, for I reviewed the interpretation of the Imam for the mentioned verse and did not find in it the transmission of consensus. Rather, he said: Then they said: This verse indicates rulings: The first is that the world is everything besides Allah, so it includes all the accountable among the jinn, mankind, and angels. However, we have been informed that he - blessings and peace be upon him - was not a messenger to the angels, so it must be negated that he was a messenger to all of mankind and jinn, and the claim of anyone who said that he was a messenger to some and not to others is invalid. The second is that the term "the worlds" encompasses all creatures, so the verse indicates that he is a messenger to the accountable until the Day of Resurrection, thus he must be the Seal of the Prophets and Messengers - this is his wording in most of the copies, and in some of them: But we have all agreed - instead of: We have been informed - and this is not explicit in the consensus of the ummah - as you see - and he did not specify the place to which he referred in the other copies. So it should be sought from its sources and contemplated. As for Al-Nasafi, he is brief on it - and Allah is the Grantor of success. Then I saw in the sermon of the book: Al-Isabah fi Asma' al-Sahabah by our Sheikh, the guardian of his time, Abu al-Fadl ibn Hajar, in the definition of the companion: Imam Fakhr al-Din transmitted the consensus that he - blessings and peace be upon him - was not sent to the angels, and this transmission was contested. Rather, Sheikh Taqi al-Din al-Subki preferred that he was sent to them and argued with matters that would take long to explain. This is concluded. And the wonder is from Al-Razi in transmitting this which is not found from anyone else, while he said in Asrar al-Tanzil at the end of the second chapter of the third book in the argumentation with the creation of Adam regarding the existence of the Creator: The fourth face - that is: in honoring the children of Adam - is that He made their father a messenger to the angels; as He said: "Inform them of their names" [Al-Baqarah: 33]. It has been established that every honor that was given to a prophet from the prophets, our prophet - blessings and peace be upon him - has something like it or greater than it. And he said in his great interpretation regarding "And He taught Adam the names" [Al-Baqarah: 31] that it is also not far that he was sent to those to whom he directs warning from the angels; because all of them, even if they are messengers, it is permissible to send to the messenger for the mission of Ibrahim to Lut - peace be upon them. This is concluded. And you are aware of the matter of Isa - peace be upon him - after his descent from the heavens. The essence is that his mission - blessings of Allah be upon them - to them is a noble rank and a high degree, complete and permissible for him, suitable for his position, corresponding to what has been reported from the decisive proofs for the generality of his mission and the comprehensiveness of his call. It has been indicated that he possesses it by the apparent texts of the Book and the Sunnah, even though it is not necessary to prove it for him that there is a problem in the religion or a hazard in belief. Therefore, we do not dare to deny it except with a decisive proof, as our Imam al-Shafi'i - may Allah have mercy on him - said in his book Al-Risalah regarding the verse of Al-An'am: "Say: I do not find in what has been revealed to me anything prohibited" [Al-An'am: 145]. He said: It has two meanings: One of them is that nothing is prohibited for a person to eat except what Allah - the Exalted - has excluded. This meaning, when addressed to a man, would lead him to think that nothing is prohibited for him except what Allah - the Exalted - has declared as prohibited. And that which is thus is what is said to be the most apparent meanings and the most general and predominant. And if the verse could have other meanings, it would be the meaning that the people of knowledge must adhere to unless a Sunnah comes from the Prophet - blessings and peace be upon him - that indicates a meaning other than what the verse can imply. So we say: This is a meaning that Allah - the Exalted - intended, and nothing specific in the Book of Allah or the Sunnah is said except with evidence in both of them or in one of them. And nothing is said to be specific until the verse can imply that specific meaning. As for what it cannot imply, nothing can be said about it that the verse does not imply. This is concluded. And Imam Abu Muhammad ibn Hazm explained it in Al-Muhalla, saying: No one is permitted to say regarding a verse or a report: This is abrogated or specific in some of what its apparent wording necessitates, nor that this text has an interpretation other than what its apparent wording necessitates, nor that this ruling is not obligatory upon us from the time of its revelation except by another text that states that this text is as mentioned, or by a certain consensus that it is as mentioned, or by a necessity that requires that it is as mentioned. Its proof is: "And We did not send any messenger except to be obeyed by permission of Allah" [An-Nisa: 64] "And We did not send any messenger except in the language of his people to clarify for them" [Ibrahim: 4] and He said: "So let those who oppose his command beware lest a trial befall them" [An-Nur: 63]. And whoever claims that the intended meaning of the text is some of what it implies in the Arabic language, not all that it implies, has nullified the clarification of the text and has nullified the obligation of obedience to it by his false claim. And not some of what the text implies is more deserving of being limited to than all that it implies. This is concluded. And the people of usul said: The apparent meaning indicates a meaning with a probabilistic indication, that is: a preponderant one, and the interpretation is carrying the apparent meaning to the less probable meaning. If it is carried to it due to a clear evidence - or for what we think is evidence and is not actually evidence - then it is invalid, or for nothing at all, then it is mere play, not interpretation. Imam al-Ghazali said in the book of love from Al-Ihya regarding whether the vision of Allah, the Exalted, in the Hereafter is with the eye or with the heart: The truth, as it has appeared to the people of Sunnah and the community from the evidences of the Shari'ah, is that it will be created in the eye, so that the terms of vision and sight and other terms mentioned in the Shari'ah are applied according to their apparent meaning; for it is not permissible to remove the apparent meanings except for necessity. This is concluded. And Imam Taqi al-Din al-Subki said in response to the question about the mission to the jinn, which was mentioned at the beginning of the discussion regarding this verse, that I saw it in his handwriting: The tenth verse: "To be a warner to the worlds" [Al-Furqan: 1], all the interpreters said in its interpretation: for the jinn and mankind, and some of them said: and the angels. The twelfth: "And We did not send you except comprehensively to mankind" [Saba: 28], the interpreters said: Its meaning is: except for a general sending that encompasses all of mankind, that is: it is not specific to some of the people. The purpose of the verse is to negate specificity and affirm generality, and there is no implication for it beyond mankind; rather, its strength in generality necessitates the absence of specificity among them. And at that point, it includes the jinn, and if the purpose of the verse were to limit his mission to mankind, it would have said: And We did not send you except to mankind. For the word (except) enters upon what is intended for limitation, so when it was introduced upon "comprehensive," it indicated that this is what is intended for limitation. And the phrase: "for mankind" has no implication; as for the first, it is a heart's implication, and as for the second, it is not intended by the speech. As for the third, it has been said: that "mankind" includes both mankind and jinn, that is: according to the saying that it is derived from "nawasa," which means movement, and on this basis, it also includes the angels. And among those who explicitly stated from the people of language that "mankind" can be from mankind and from jinn is Imam Abu Ibrahim Ishaq ibn Ibrahim al-Farabi in his book: Diwan al-Adab. Al-Subki said: the seventeenth.

'Indeed, it is nothing but a reminder for the worlds.' [Yusuf: 104] The eighteenth: 'Indeed, you only warn those who have followed the reminder and feared the Most Merciful in the unseen.' [Ya-Sin: 11] And similar to them is His saying: 'To warn whoever was alive.' [Ya-Sin: 70] Likewise, His saying: 'A guidance for the righteous.' [Al-Baqarah: 2] As for the Sunnah, the first hadith is from Muslim on the authority of Abu Huraira - may Allah be pleased with him -: '(And I was sent to all of creation),' (to all of creation...) is general and includes the jinn without a doubt. It does not contradict that it has been narrated in other versions of this hadith from other chains in Sahih al-Bukhari and others (the people) in the place of (creation) because we say: That is from the narration of Jabir, and this is from the narration of Abu Huraira; so perhaps they are two hadiths. In the narration of creation, there is an additional meaning to the people, so it is necessary to take it since there is no contradiction between them. Then, it is permissible that whoever narrated (the people) narrated by meaning and did not convey it fully. He said: And this hadith supports the saying of those who said: Indeed, he is sent to the angels, and this is not to be denied. For it may be that on the night of Isra, he heard from Allah words and conveyed them to them in the heavens or to some of them. Thus, it is correct that he is sent to them, and it is not necessary from the fact that he is sent to them in general that all the branches contained in his Shari'ah must apply to them. For he may be sent to them in some rulings or in some matters that are not rulings, or it may be that they gain an increase in faith by hearing the Qur'an. For this reason, it has been said about whoever recites Surah al-Kahf: 'A shadow descended upon him.' Then he said during a speech: Unlike the angels, it is not necessary that all these obligations are established for them if it is said that the message is general to them. Rather, this is possible, and it is possible in something specific - as we indicated previously. Ended. I said: And the specificity of rulings for some of those sent to without others in one Shari'ah is not denied, in terms of free men and slaves, women and men, and the woodcutters and shepherds concerning some acts of Hajj and other matters that are numerous. And Allah is the Grantor of success; and whoever dares to deny the message to them from the people of our time without a clear text compelling him to do so, is weak in intellect, unstable in faith, shaken in certainty, and has a corrupt religion. Even if he is imitating what has been said (in a way that pleases him), for not everything that is known is to be said. And enough for a person is a sin that he speaks of everything he hears. By my life! The matter is as the author of the Burdah said, and the Ummah has accepted it, and it has been celebrated in gatherings and assemblies: 'Leave what the Christians have claimed about their prophet, and judge as you wish in praise of him and be just.'