His saying, exalted and majestic is He: "And you will surely find them the most greedy of people for life, and of those who associate others with Allah. One of them wishes that he could be given a lifespan of a thousand years, but it would not remove him from the punishment that he should live long. And Allah is All-Seer of what they do." "Say, 'Whoever is an enemy to Gabriel - it is he who has brought it down upon your heart by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.'" "Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers." "And We have certainly sent down to you clear verses, and none would deny them except the disobedient." (p-290) "Find" in this meaning takes two objects, because it is from the actions of the self. Therefore, it is correct for it to take the pronoun of the speaker in the poet's saying: "I turned towards the living until I found you, and I was hungry from listening to the sound and the whispers." "And the Prophet, blessings and peace be upon him, said regarding the lizard: 'It was not in the land of my people, so I find it distasteful.'" Their greed for life is due to their knowledge of their sins, and that there is no good for them with Allah, the Exalted. And His saying, the Exalted: "And of those who associate others with Allah," it was said: the meaning is, and more greedy than those who associate others with Allah, because the polytheists of the Arabs know nothing except this worldly life. Do you not see the saying of Imru' al-Qais: "Enjoy from the world for indeed you are perishing..." And the pronoun in "one of them" refers to the Jews, and it was said: the statement was completed in his saying "life," then the report about a group of the polytheists was resumed that they "one of them wishes," and they are the Magians, because their expression for the sneezing is in their language meaning "live a thousand years." So it is as if the statement is: and among the polytheists is a people "one of them wishes," and in this saying is a comparison of the Children of Israel with this group of polytheists. And he mentioned the thousand because it is the end of the contract in counting. And His saying, the Exalted: "And it would not remove him from the punishment," the grammarians differed regarding "he." It was said: it is the pronoun of the preceding one, so the estimation is: and no one of them would remove him from the punishment, and the news of the beginning is in the genitive, and "that he should live long" is the subject of "remove him." And a group said: it is the pronoun of living long, and the estimation is: and living long would not remove him from the punishment, and the news is in the genitive, and "that he should live long" is a substitute for living long in this saying. And a group said: "he" is the pronoun of the matter and affair, and this saying was rejected by what has been preserved from the grammarians that the matter and affair is only explained by a complete sentence free of a preposition. And Abu Ali permitted that in some of his Halabi issues. And Al-Tabari narrated from a group that they said: it is a foundation, and it was said: "what" is a grammatical agent and "he" is its name, and the news is in "would not remove him from the punishment." And "removal" is distancing and removal. And in His saying: "And Allah is All-Seer of what they do," is a warning, and the majority are upon the reading of "they do" with the yā from below, and Qatadah, Al-A'raj, and Ya'qub read "you do" with the tā from above, and this is in reference to the threatening address to the Children of Israel.

'And His saying: ﴿Say, who is an enemy to Gabriel﴾, this verse was revealed for a reason that has not been mentioned in the previous verses. However, the people of tafsir have unanimously agreed that the Jews said: 'Gabriel is our enemy.' There is a difference in how this was understood. It was said: 'The Jews of Fadak said to the Prophet ﷺ: We ask you about four things, if you know them, we will follow you.' They asked him about resemblance in children, and he said: 'Whichever water prevails, that is the resemblance.' They asked him about his sleep, and he said: 'My eyes sleep, but my heart does not sleep.' They asked him about the one who comes to him from the angels, and he said: 'Gabriel.' When he mentioned him, they said: 'That is our enemy,' because he is the angel of war, hardships, and drought. If the one who came to you was Michael, the angel of mercy, abundance, and rain, we would have followed you.' It was also said that Umar ibn al-Khattab, may Allah be pleased with him, used to frequent the schoolhouse. One day, he swore them by the One who revealed the Torah to Moses at Mount Sinai: 'Do you know that Muhammad is a prophet?' They said: 'Yes.' He said: 'Then why do you perish in denying him?' They said: 'His companion is Gabriel, and he is our enemy.' He mentioned that they said the reason for their enmity towards him was that he protected Bukh Nassar when they were sent to him before the one who could kill him had power. This verse was revealed because of their saying.

And regarding Gabriel, there are languages: 'Gabriel' with a kasrah on the ج and ر without hamzah, and with it Nafi' read. 'Jabriel' with a fathah on the ج and a kasrah on the ر without hamzah, and with it Ibn Kathir read. It was narrated from him that he said: 'I saw the Prophet ﷺ in a dream while he was reciting Gabriel and Michael, and I will continue to read them like that forever.' 'Jabra'il' with a fathah on the ج and ر and a hamzah between the ر and ل, and with it Asim read. 'Jabri'il' with a fathah on the ج and ر and a hamzah after the ر and a ي between the hamzah and ل, and with it Hamzah and al-Kisai read. Al-Kisai narrated it from Asim. 'Jabrail' with an alif after the ر then a hamzah, and with it Ikrimah read. 'Jibri'il' with an additional ي after the hamzah, and 'Jibra'il' with two ي's, and with it al-Amash read. 'Jabra'il' with a fathah on the ج and ر and a hamzah and a shaddah on the ل, and with it Yahya ibn Ya'mur read. 'Jabral' is a language in it. 'Jibrin' with a kasrah on the ج and ر and ي and ن, al-Tabari said: It is the language of Banu Asad, and it was not read with it.

And 'Gabriel' is a foreign name that the Arabs Arabized, so it has these languages in it. Some of them are present in the structures of the Arabs, and those are included in the Arabization like 'Gabriel' which is like 'Qindil.' Some of them are outside the structures of the Arabs, and that is like what the Arabs Arabized and did not include in a structure like 'Ibraysam,' 'Firind,' 'Ajir,' and similar. Ibn Abbas and others mentioned that 'Jabir,' 'Mika,' and 'Saraf' are all in the foreign language meaning servant and slave. And 'Il' is the name of Allah, the Exalted, and it is said in it: 'Ilah,' and from it is the saying of Abu Bakr al-Siddiq, may Allah be pleased with him, when he heard the rhymed speech of Musaylimah: 'This is a speech that did not come from Ilah.'

And His saying, exalted is He: ﴿So indeed, He sent it down upon your heart﴾, the pronoun in "So indeed, He" refers back to Allah, the Mighty and Majestic, and the pronoun in "He sent it down" refers back to Jibril, blessings and peace be upon him. The meaning is concerning the Qur'an and all other revelation. It is said that the pronoun in "Indeed, He" refers back to Jibril, and in "He sent it down" to the Qur'an. The heart is specifically mentioned because it is the place of reason, knowledge, and receiving understanding.

And the address with the "kaf" in "your heart" is an expansion in expression, as there is no one the Prophet, blessings and peace be upon him, addresses with this "kaf". Rather, his saying would be: "So indeed, He sent it down upon my heart." However, this is good as it is appropriate in the speech of the Arabs to secure the wording that the one commanded to speak says, and it is good that the meaning intended is conveyed to him, just as you would say to a man: "Say to your people, do not dishonor you." So likewise is the verse, and similar to this is the saying of Al-Farazdaq:

"Did you not see that I, on the day of the hot weather, wept, and Hunaydah called to me, 'What is wrong with you?'"

Thus, he secured the meaning and turned away from the call of Hunaydah: "What is wrong with you?"

And ﴿By the permission of Allah﴾ means: by His knowledge and enabling him to this rank. And "confirming" is a state of the pronoun of the Qur'an in "He sent it down." And "what is before him" refers to what has preceded from the Books of Allah, exalted is He. And "guidance" means: direction, and "the good news" is most often used in good, and it does not come in evil except with a restriction. The purpose of this verse is to honor Jibril, blessings and peace be upon him, and to condemn his enemies.

And His saying, exalted is He: ﴿Whoever is an enemy to Allah﴾, is a threat and condemnation of those who oppose Jibril, peace be upon him, and an indication that enmity towards some necessitates enmity from Allah towards them. And the enmity of the servant towards Allah is his disobedience and avoidance of His obedience, and enmity towards His allies. And the enmity of Allah towards the servant is His punishment and the manifestation of the effects of enmity upon him.

And the mention of Jibril and Mikail is a general mention of the angels, honoring them. It is said that they are specifically mentioned because the Jews mentioned them, and the verse was revealed because of them, so their mention is necessary, lest the Jews say: "We did not oppose Allah and all His angels." And Nafi' read "Mikail" with a hamzah without a ya. And Ibn Kathir also read it as such in what has been narrated from him. And Ibn 'Amir, Ibn Kathir as well, Hamzah, and Al-Kisai read "Mikail" with a ya after the hamzah. And Abu 'Amr and Asim read "Mikal", and it has been narrated from Ibn Kathir since he saw it in a dream as we have mentioned. And Ibn Muhaisn read "Mika'il" with a hamzah without an alif, and Al-Amash read: "Mikail" with two yas.

And the name appears in His saying: ﴿So indeed, Allah﴾, so that the return of the pronoun is not ambiguous.

And the expression came with the generality of the disbelievers because the return of the pronoun to "whoever" is ambiguous whether it is singular or plural. And if we did not care about the ambiguity and said: the meaning indicates to the listener the intended purpose, it would necessitate specifying a people with the enmity of Allah towards them. It is possible that Allah, exalted is He, knew that some of them would believe, so it should not be said that they are subjected to the enmity of Allah concerning the outcome.

It is narrated that a man from the Jews met Umar ibn al-Khattab. He said to him: 'What do you think of Gabriel, whom your companion claims comes to him? That is our enemy.' Umar, may Allah be pleased with him, said to him: 'Whoever is an enemy to Allah...' until the end of the verse. This was revealed on the tongue of Umar, may Allah be pleased with him.

The judge Abu Muhammad, may Allah have mercy on him, said: This report is weak in terms of its meaning.

And His saying, the Most High: 'And indeed We have sent down to you clear verses...' Al-Tabari mentioned: 'Ibn Suriyya said to the Prophet, blessings and peace be upon him: O Muhammad, you have not brought a clear verse. This verse was revealed.' And 'the wicked' here refers to those who are outside of faith; it is the wickedness of disbelief. The implication is: No one disbelieves in it except the wicked, because the obligation does not come except after the completion of the negation.