And when the harm to the Prophet, blessings and peace be upon him, was sometimes due to opposing his command while being aware of his message and acknowledging it, and sometimes it was due to denial. He prioritized admonition over what was from him based on the assumption of belief. He reminded them of the story of Musa, peace be upon him, who was harmed by them while they were aware of his message. He threatened them with what befell them of the deviation of hearts, which are the support of bodies and the rectification of man. He followed this with what would come from him in the case of denial. And when the response to denial was sometimes through reason and sometimes through transmission, the response through reason would be by observing the miracles, especially the revealing of the hidden. And there was from this the story of Hatib, may Allah be pleased with him, in revealing his letter, which he exerted effort to hide, and the woman carrying it exerted effort in concealing what was in it, which is convincing in the knowledge of the message and the realization of majesty. He followed that with a transmitted proof supporting the reason, while it is also a proof of the truth of the news regarding the deviation of the hearts of the Children of Israel as a recompense for their deviation from the truth. He said: "And when" meaning remember when "Isa said" and described him (p-13) with what confirmed who he is, saying: "the son of Maryam" meaning to the people of Musa, peace be upon them, to whom he was sent, and his prophethood was established among them through miracles along with the sincerity of the call to Allah and the affirmation of those who were before him from the people of Allah: "O Children of Israel" and reminded them of what their father was upon from the religion and what he advised his Prophet regarding adherence to Islam. He did not express it as a people as Musa, peace be upon him, did because he had no father among them [and] although his mother was from them, for lineage is only from the side of the father. He confirmed the denial of some of them, saying: "Indeed, I am the Messenger of Allah" meaning the Greatest King whose knowledge encompasses all things "to you" meaning not to others, while I am "confirming" what is in the messenger of the fragrance of action and does not apply to "to you" because it is a description of the messenger, and the prepositions do not act by themselves but by what is in them of the meaning of action. So if they were connections, they would not contain the meaning of 'he did' then they do not act, and it is the letter which is called in [other than] the "Noble Book" [as] 'superfluous.' "For what is before me" meaning to precede me and was from before me "from the Torah" which you know that Allah, the Most High, revealed to Musa, peace be upon him, and it is the first of the books (p-14) that was revealed after the scrolls and by which the prophets judged. So my affirmation of it along with my support for it is a support because what I have established of proofs is true and clarifies that it is my proof in what I have not abrogated from it, just as a person derives evidence from what is before him of the signs and observes it with his sight.

And when he mentioned the first of the books, he also mentioned the first of the prophets in creation and the last of them in sending, and he is the last of the messengers, so there is an indication in that of [the fact that] the glad tidings of him were in the Torah and the Gospel. He said: "And a bringer of glad tidings" meaning in the state of my affirmation of the Torah.

And when his message ﷺ was general for all of creation, he did not mention in his message a letter of purpose as he mentioned in the two messages mentioned before. He said: ﴿By a Messenger﴾ meaning to everyone whom the Lordship encompasses. ﴿He comes﴾ and since his coming would be after a long period, he included the preposition and said: ﴿After me﴾. And since coming is with the utmost clarity and removal of ambiguity in every respect, it is a reprimand for those who err after him and a taking for those who neglect and break their covenant. He came with the name that no one shared with the Prophet ﷺ in his time or before him at all. Its weight indicates exaggeration in its meaning. He said: ﴿His name is Ahmad﴾ meaning it indicates that he is the most eloquent of creation in praising and being praised, and this is his ﷺ name in the heavens to which this bearer of good news will go. In specifying him with mention, there is a precaution against the assumption that the coming is in rank because he alludes to his introduction with the hamzah, which is the first of the letters in articulation and the strongest of the throat letters, which is the first of the exits. And his inclusion of the mīm indicates that he ﷺ, just as he is the seal, as indicated by the most famous and greatest of his names, “Muhammad,” begins with the mīm, which is the most accessible of the letters of the lips, which is the conclusion of the letters because its exit is the last of the exits. There is no prophet after him, so he is the opener, advanced in terms of mention, honor, and judgment by the noble description. There is no prophet before him in character, and prophethood was obligatory for him, and indeed Adam was still in his clay and between the spirit and the body, as in the hadith narrated by Ahmad from Maysarah al-Fajr, may Allah be pleased with him, and by al-Tirmidhi from Abu Huraira, may Allah be pleased with him, and narrated by al-Bayhaqi in the first of the signs of prophethood. He said: Its meaning is that it is likewise in the decree of Allah and His predestination. And as if he means a written decree in the Mother of the Book and mentioned for those who wanted from the angels before the completion of the creation of Adam, peace be upon him. For it is possible that he, glorified and exalted is He, when He formed Adam, peace be upon him, made his clay transparent, revealing his offspring, and made for their righteous a light that is seen without others. So when they saw the greatest of them in light, they asked about him, and He, glorified and exalted is He, informed them of him and affirmed what He wanted of His attributes in the Mother of the Book, just as he was a prophet by the announcement in the call of [his father] Ibrahim, peace be upon him, and by the good tidings of Isa, son of Maryam, peace be upon him, and by the signs of the light that came from his mother, as in the hadith narrated by al-Bayhaqi in the signs and others from al-Irbad ibn Sariya, may Allah be pleased with him: "Indeed, I am the servant of Allah and the seal of the prophets." And in another narration: "Indeed, I am the servant of Allah for the seal of the prophets and [indeed] Adam was still in his clay, and I will inform you of that: the call of my father Ibrahim and the good tidings of Isa about me and the vision of my mother that she saw." And likewise, the mothers of the prophets see. And indeed, the mother of the Messenger of Allah ﷺ saw when she gave birth to him a light that illuminated for her the palaces of Sham. So the interpretation of that by His mention, glorified is He, to His angels is similar to His interpretation by the call of Ibrahim, peace be upon him, in His saying, exalted is He, recounting from him: ﴿Our Lord, and send among them a Messenger from them who will recite to them Your verses and teach them the Book and wisdom and purify them﴾ [Al-Baqarah: 129]. And the good tidings of Isa, peace be upon him, is similar to his recounting of him in this verse, and his interpretation by the light that his mother saw is similar to his interpretation by the light that it is possible that the angels, peace be upon them, saw in the transparent clay of Adam, peace be upon him. And Allah, glorified and exalted is He, knows best. And Surah Al-Qital is most deserving of its name indicating the conclusion because the conclusion requires treatment in [the healing of] what was of the fracture of separation. Likewise, Surah Al-Fath for what it necessitates from attempting to remove the closure and the conclusion of the two surahs with the mīm is of great relevance to that because the mīm is a name for the completion of the apparent state established by the alif. And to that is the indication of the writing of the alif of the tanween in the opening after the mīm, although it does not lack an indication that he is the opener while being the seal. This is supported by the opening of the surah with the first letters of the beautiful name to the opening. And this surah is most deserving [of it] because it is the clearest indication of agreement and the gathering of the word without disagreement and separation, as was the case at the descent of Adam, peace be upon him, and after him for a period. And to that is indicated by its conclusion and the conclusion of its counterpart, As-Saffat, with the nūn, which is a manifest and encompassing appearance of what I have revealed. For it is a bearer of good news for this nation of gathering and emergence upon the name whose end encompasses all the people of the earth at the time of the bearer of good news, Isa, peace be upon him, who supports the one who is given good news by renewing his matter and establishing his religion ﷺ. And the last of this is the result of the last of As-Saffat with the praise that is the encompassing of the attributes of perfection - and Allah, exalted is He, knows best what is correct.

Mention of what confirms this verse from the Gospel, from its confirmation of the Torah.

And with his glad tidings of Ahmad, he said: There was a sick man named al-Azir from the house of Anya, and he was the brother of Maryam and Martha. So the two sisters sent to Jesus that the one whom You love is sick. He stayed in the place where he was for two days, then said to his disciples: Let us go to Judea. His disciples said to him: Now, Teacher, the Jews sought to stone You, and You want to go to them? He said: Indeed, al-Azir, our friend, has fallen asleep, so I am going to awaken him. The disciples said: Our Lord, if he is sleeping, he will awaken. Jesus said: Al-Azir has died. And they came to the house of Anya, and he had been in the grave for four days. And Bethany was near Jerusalem, about fifteen stadia away. And many of the Jews had come to Martha and Mary to comfort them. When Martha heard that Jesus was coming, she went out to meet him and said to him: Lord, if You had been here, my brother would not have died, and I know that Allah will give You whatever You ask of Him. Jesus said: Your brother will rise again. She said: I know that he will rise in the resurrection. Then Mary came to him, and the Jews who were with her thought that she was going to the grave, so they followed her. When she reached the place where Jesus was, she fell at his feet, saying: Lord, if You had been here, my brother would not have died. When Jesus saw her weeping, and the Jews who were with her weeping, he said: Where have you laid him? They said to him: Lord, come and see. Jesus wept. So the Jews said: See how he loved him. But some of them said: Was not this the one who opened the eyes of the blind able to make this one not die? Then he came to the grave, and it was a cave, and a stone was laid upon it. Jesus said: Take away the stone. Martha, the sister of the dead man, said to him: Lord, by this time there is a stench, for he has been dead four days. Jesus said to her: Did I not tell you that if you believed, you would see the glory of Allah? So they took away the stone. Jesus lifted up his eyes and said: I thank You, Father, that You have heard me. I said this for the sake of the crowd that they may believe that You sent me. When he had said this, he cried out with a loud voice: Lazarus, come forth! And the dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them: Unbind him and let him go. Many of the Jews who had come to Mary and had seen what Jesus did believed in him. But some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered a council and said: What shall we do? For this man works many signs. If we let him alone like this, everyone will believe in him, and the Romans will come and take away both our place and nation. And one of them, Caiaphas, being high priest that year, said to them: You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish. And this he spoke not on his own authority, but being high priest that year, he prophesied that Jesus would die for the nation, and not for that nation only, but also that he would gather together in one the children of Allah who were scattered abroad. Then from that day on they plotted to put him to death. Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with his disciples. And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. Then they sought Jesus, and spoke among themselves as they stood in the temple: What do you think? That he will not come to the feast? Now both the chief priests and the Pharisees had given a command that if anyone knew where he was, he should report it, that they might seize him. And Jesus answered and said to them: Most assuredly, I say to you, you seek me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because Allah the Father has set His seal on Him. Then they said to him: What shall we do, that we may work the works of Allah? Jesus answered and said to them: This is the work of Allah, that you believe in Him whom He sent.

And likewise, you show the people your outward appearances like the righteous, while inside you are filled with sin and hypocrisy. Luke said: And woe to you, O scribes, for you carry burdens and loads, yet you do not approach them with even one of your fingers. Woe to you, for you have taken the keys of the chamber, yet you did not enter, and you prevented those who wish to enter. Woe to you, for you build the graves of the prophets. Luke said: Those whom your fathers killed. And you adorn the tombs of the righteous and say: If we had been in the days of our fathers, we would not have participated in the blood of the prophets. So you bear witness against yourselves that you are the children of the killers of the prophets. Indeed, you complete the measure of your fathers. O you snakes, children of vipers, how will you escape the judgment of Hell? For this reason, He sent to you prophets, wise men, and scribes, and you kill some of them and crucify others, and you scourge some of them in your synagogues and persecute them from city to city, so that upon you may come the blood of the righteous shed on the earth. And Luke said: And you bear witness and conceal the deeds of your fathers, for they killed them and you build their graves. For this reason, the wisdom of Allah said: Here He sent to them prophets and messengers, and they kill some of them and expel them, to take vengeance for the blood of all the prophets that was shed from the beginning of the world until this generation.

And Mattai said: From the blood of Habil the truthful to the blood of Zakariya son of Barashiya whom you killed between the temple and the altar, I truly say to you that all of this will come upon this generation, O Jerusalem, O killer of the prophets and stoner of the messengers sent to you! How many times I wanted to gather your children as a hen gathers her chicks under her wings, but you did not want it. Behold, He leaves among you desolation. I say to you: You will not see me from now on until you say: Blessed is he who comes in the name of the Lord. And Mark said: Then Jesus came to the treasury and looked at the crowd throwing in coins, and many rich people threw in much. Then a poor widow came and threw in two small coins. He called his disciples and said to them: Truly I say to you, this poor widow has thrown in more than all those who have thrown into the treasury, for they all threw in from their surplus, but she, out of her poverty, has put in everything she had. Then he left the temple - it has ended. This is what indicates the message and the confirmation of the Torah. As for the good news of Muhammad, blessings and peace be upon him, it has been mentioned in this book, scattered in the chapters such as Al-A'raf and An-Nisa and others. And Ibn Hisham said in the refinement of the prophetic biography, the collection of Ibn Ishaq, Ibn Ishaq said: And it has reached me regarding the status of Isa son of Maryam, blessings and peace be upon them, in what came to him from Allah, the Most High, in the Gospel [to the people of the Gospel] regarding the description of the Messenger of Allah, blessings and peace be upon him, which Yuhnas the disciple confirmed to them when he abrogated the Gospel from the covenant of Isa son of Maryam [in] the Messenger of Allah, blessings and peace be upon him, to them that he said: Whoever hates me has hated the Lord. And if I had not performed in their presence deeds that no one had performed before me, they would not have had sin. But from now on they have become arrogant and thought that they would honor me and also for the Lord, but the word that is in the Law must be fulfilled that they hated me for nothing, meaning without cause. So if the one sent to you from the Lord, the Spirit of the Holy, has come, he is a witness against me, and you too, because you were with me from the beginning. I said this to you so that you may not doubt. The one sent to us in Syriac is Muhammad, blessings and peace be upon him, and in Roman it is Paraclete - it has ended.

And when the textual evidence was completed regarding the prophethood of Muhammad, blessings and peace be upon him, and regarding his being the noblest of the prophets, the opener for them and the seal upon them, it indicated the obligation upon the Children of Israel to deviate. So he said: "So when there came to them" meaning either Jesus or Muhammad, blessings and peace be upon him, the Children of Israel and others, "with the clear signs" meaning from the great miracles that no sane person could do anything but submit to them and from the clear Book. They said, meaning at the time of its coming, without considering to reflect or otherwise: "This" meaning what is brought by the clear signs or the one who brings them, in exaggeration as indicated by the reading of Hamzah "a magician" indicating by the indication [to the close after the indication -] with the conjunction of the following to the intensity of the connection of disbelief with the first moments of the coming: "magic." So they were the first to disbelieve in it, because this description is a necessary one for them whether that reached them while they were alone or joined by others. "Clear" meaning in its clarity in its magical nature, such that the intensity of its appearance in itself to everyone who saw it was that it was magic, out of stubbornness from them and denial of the truth which there is no doubt in it.