'In the name of Allah, the Most Gracious, the Most Merciful' He, exalted and glorified is He, said: ﴿And He will teach him the Book and wisdom and the Torah and the Gospel﴾ ﴿And a Messenger to the Children of Israel that I have come to you with a sign from your Lord that I create for you from clay the likeness of a bird, then I breathe into it, and it becomes a bird by the permission of Allah﴾. Nafi' and Asim read 'And He will teach him' with a 'ya', and that is an addition to: 'He gives you good tidings of a word', as Abu Ali said. It is also possible that it is in the position of a state, an addition to: 'And He will speak'. The others read 'And We will teach him' with a 'nun', which is similar to the reading of the 'ya' in meaning, but it came with the 'nun' of greatness. Al-Tabari said: The reading of the 'ya' is an addition to His saying: 'He creates what He wills', and the reading of the 'nun' is an addition to His saying: 'We reveal to you'. The judge Abu Muhammad, may Allah have mercy on him, said: What he said is an error in both ways that corrupts the meaning. And 'the Book' is the writing by hand, so it is the source of 'kataba' (to write). This is the saying of Ibn Jurayj and a group of the interpreters. Some of them said: It is a reference to a revealed book that has not been specified, and this claim has no evidence for it. As for 'wisdom', it is the Sunnah that the prophets speak with in religious matters and admonitions and the like, which has not been revealed to them in a book or by an angel, but they are inspired towards it, and their instincts guide them to it. Some scholars have expressed 'wisdom' as being correctness in speech and action. Allah, exalted and glorified is He, mentioned in this verse that He teaches 'Isa, peace be upon him, wisdom, and teaching is established in what was from wisdom by revelation or transmitted from those who preceded 'Isa from a prophet or scholar. As for what was from the wisdom of 'Isa specific to him, it is said that 'We will teach him' means 'We will prepare his instinct for it and we will enable him and make him practice in extracting it and his mind will flow towards that'. And 'the Torah' is that which was revealed to Musa, peace be upon him. It is narrated that 'Isa, peace be upon him, used to study the Torah, and he was the most knowledgeable of people and acted upon what was in it. It is narrated that he did not memorize it by heart except for four: Musa, and Yusha' ibn Nun, and 'Uzayr, and 'Isa, peace be upon them. And He mentioned: 'the Gospel' for Maryam, and it had not yet been revealed because it was a book mentioned among the prophets and scholars and that it would be revealed. And His saying: 'And a Messenger' is a state that is added to 'And He will teach him', as the estimation is: and one taught the Book, so all of this is an addition in meaning to His saying: 'and honorable'. It is also possible that the estimation is: and He makes him a Messenger. And the message of 'Isa, peace be upon him, was to the Children of Israel, clarifying the ruling of the Torah, urging them to act by it, and making lawful some things that were forbidden in it, such as fats and the flesh of camels and some things from fish and birds.

And from the beginning of the saying to Maryam to His saying "Israel," there is an address to Maryam. From His saying: ﴿Indeed, I have come to you﴾ to His saying: "Straight," it is possible that it is an address to Maryam in the sense that it is from His words to the Children of Israel: such and such. And it could be that at the end of the speech there is something left that the apparent indicates, its estimation being: So Jesus came to the Children of Israel as a messenger and said to them what has been previously mentioned: "So when he felt." It is possible that what is left is estimated at the beginning of the speech after His saying: ﴿To the Children of Israel﴾, and its estimation would be: So Jesus came as Allah had promised, a messenger to the Children of Israel, saying: "Indeed, I have come to you." And His saying: ﴿Indeed, I have come to you﴾ is not an address to Maryam, and the first is clearer.

And the majority of the people read: "Indeed, I have come to you" with a fatḥah on the alif, its estimation being: with the meaning of "that I have come to you." And it was read in a rare way: "Indeed, I have come to you." And the majority of the people read "with a sign" in the singular, while in the Mushaf of Ibn Mas'ud it is: "with signs." Likewise, in His saying after this: "And I have come to you with signs from your Lord." The readers differed in the fatḥah and kasrah of His saying: "Indeed, I create." Nafi' and a group of scholars read: "Indeed, I" with a kasrah on the alif, while the remaining seven and a group of scholars read: "Indeed, I" with a fatḥah on the alif. The way of reading of Nafi' is either a cut and a beginning anew, or that he interpreted the verse by saying: "Indeed, I" as he interpreted the example in His saying: "Like the example of Adam" by saying: "He created him from dust" to other than that of examples. And the way of reading of the others is that it is a substitute for "a sign," as if he said: And I have come to you with the meaning that I create. And it was said that it is a substitute for the first "Indeed, I." All of this is close in meaning.

And "create" means: I am able and I prepare with my hand. From that is the saying of the poet:

And indeed, you shape what you have created, and some of the people create and then do not shape.

And His saying: "For you" is a specification for His saying: "I create" because it indicates that He did not intend creation from nothing. And this is made clear by His saying: "By the permission of Allah." And the reality of creation is in bodies, and it is used in meanings, and from it is His saying, glorified and exalted is He: ﴿And you create falsehood﴾ [Al-Ankabut: 17]. And from it is the saying of the poet:

Whoever creates what I say, my ability in it is little.

The majority of people read "Kahay'ah" in the form of Fa'lah - with the opening of the fa - and it is a source from your saying: Ha'a al-shay'u yahaa hay'an wa hay'atan, if it is arranged and settled in a certain state. This is what you attribute to it, so you say: Hay'aytu. Al-Zuhri read: "Kahi'y'ah al-tayri," with a kasra on the ha and a pronounced, doubled ya. Abu Ja'far ibn al-Qaqa read: "Kahay'ah al-tayri fa anfukh fihe fayakoonu tayran" in the singular in both places. The first is the name of the genus and the second is singular, meaning it would be a bird from the birds. Nafi' alone read: "Kahay'ah al-tayri fa anfukh fihe fayakoonu tayran" in the singular in the latter. And thus he read in Al-Ma'idah. The others read: "Kahay'ah al-tayri fa anfukh fihe fayakoonu tayran" in the plural in both. Likewise in Surah Al-Ma'idah, and the meanings of these readings are clear. The word "al-tayr" is a name of a collective and is not from the structures of plurals. Rather, the structure in the plural of tayr is at'yar, and the plural of the plural is tuyur, and Abu Ali narrated this from Abu al-Hasan.

And his saying "fa anfukh fihe" uses the masculine pronoun here because it is possible that it refers back to the clay that is prepared, and it is possible that he means "fa anfukh fi al-madhkur." And he used the feminine pronoun in Surah Al-Ma'idah in his saying: "fa tanfukh fiha" because it is possible that it refers back to the form or to the feminine of the term of the group in his saying: "al-tayri." And the fact that 'Isa, peace be upon him, is a creator by his hand and blowing with his mouth is only to demonstrate his involvement in the miracle, and that it came from him. As for the bringing into existence from nothing and creating life in that clay, it is solely from Allah, the Exalted, without any partner.

And his saying: "bi idhn Allah" means: with His knowledge, the Exalted, that I will do that and His enabling me to do so. The reality of permission in something is the knowledge that it will be done and the enabling of that. If a saying is coupled with that, then that is more permissible in permission and more eloquent, and it moves from the limit of permission to the limit of command. However, you will always find it in the category of permissibility. Reflect on His saying, the Exalted: "So they defeated them by the permission of Allah" [Al-Baqarah: 251] and the saying of the Prophet, blessings and peace be upon him: "And its permission is its silence."

It has been narrated in the stories of this verse that 'Isa, peace be upon him, would say to the Children of Israel: Which bird has the most difficult creation and is hardest to imitate? They would say: The bat, because it is a bird without feathers. So he would make bats from clay and then blow into them, and they would fly, all in the presence of the people and their witnessing. They would say: This is a magician.

His saying, the Exalted: "And I heal the blind and the leper and I bring the dead to life by the permission of Allah and I inform you of what you eat and what you store in your homes. Indeed, in that is a sign for you if you are believers."

And "I heal" means: I remove the illness. It is said: The sick person recovered and someone else healed him. It is also said: The sick person was cured, as is said in the context of sin and debt.

And the commentators differed regarding: "the blind man". Mujahid said: the blind man is one who sees by day and does not see by night. Ibn Abbas, Al-Hasan, and Al-Suddi said: the blind man is the blind person in general. And Ikrimah said: the blind man is the one who is unable to see. Al-Naqqash narrated a saying: that the blind man is the mute who does not understand and is not understood, the dead of heart. Ibn Abbas also said, as did Qatadah: the blind man is one who is born blind, with his eye closed.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And indeed, Jesus, peace be upon him, would cure every ailment by his supplication and the touch of his hand, and he would be healed. However, the argument against the Children of Israel regarding the meaning of prophethood cannot stand except by the healing of ailments from which no doctor can heal in any way. So, the only statement that can be relied upon regarding the blind man is the last saying, as the blind man in language is the blind person, and as the eye is blind, and if it were not for the precision of language, the saying narrated by Al-Naqqash would have been good in the meaning of establishing the proof with it. "And the leper" is well-known, and it is a disease from which one does not recover if it takes hold.

It has been narrated in the revival of the dead that he would strike with his staff the dead person or the grave or the skull, and the person would come to life and speak to him. It has been narrated that he revived Sam, the son of Noah, peace be upon him, and it has been narrated that the one whom he revived would have his life last, and it has been narrated that he would quickly return to his death. And in the stories of revival, there are many hadiths whose authenticity is not established. The revival of the dead is his miraculous sign that is exposed to challenge, and it is in meaning a challenge even if it was not explicitly stated as a challenge. And the signs of Jesus, peace be upon him, were indeed in opposition to medicine, for the knowledge of medicine was the honor of people in that time and their occupation. At that time, wonders were raised in it, and when Jesus, peace be upon him, came with wonders that do not conform to the temperaments and the principles of medicine, such as the revival of the dead and the healing of the blind and the leper, the doctors knew that this power is from Allah. And this is like the matter of the magicians with Moses and the eloquent ones with Muhammad, blessings and peace be upon them. And it has been recorded in the histories translated from the doctors that Galen was in the time of Jesus, peace be upon him, and that he traveled to him from Rome to the Levant to meet him, but he died on his way.

And the interpreters differed in the meaning of His saying, the Most High: "And I will inform you..." The verse. Al-Suddi, Sa'id ibn Jubair, Ibn Ishaq, Mujahid, and Ata said: Jesus was from his childhood, while he was in the school, informing the boys of what their fathers did in their homes, and what food was eaten and stored, until the Children of Israel said to their children: Do not associate with this magician. And likewise until he was informed. He would say to everyone who asked him about this meaning: Did you eat such and such yesterday and store such and such? Ibn Ishaq said: His teacher wanted to teach him something, but Jesus would precede him to it. His teacher would be amazed by that and mention it to the people. And Qatadah said: The meaning of the verse is actually in the descent of the table spread upon them. This is because when it was sent down, he took a covenant from them that they would eat and no one would hide anything or store it and carry it to his house. But they betrayed and began to hide from the fruits of Paradise and its food that was descending upon the table spread. So Jesus, peace be upon him, would inform everyone of what he ate and what he stored in his house from that, and they were punished for that.

And "what" in His saying: ﴿with what you eat﴾ can mean "that which" and can also carry the meaning of the source, as well as "and what you store."

And the majority read: "You store" with a doubled د and a broken خ, which is a form of تَفْعِلُونَ from ذَخَرْتَ. Its origin is "تَذْتَخِرُونَ" but it was deemed difficult to pronounce with the ذ and ت due to their closeness in articulation, so the ت was replaced with د and the ذ was assimilated into the د, as was done in مُدَّكِرٍ and مُطَّلِعٍ, meaning مُضْطَلِعٍ and others, similar to the saying of the poet:

Indeed, the generous one who gives you his bounty ∗∗∗ sometimes is wronged and then he is wronged.

With a ط that is not dotted. And Al-Zuhri, Mujahid, Ayyub Al-Sakhtiyani, and Abu Al-Sammal read: "You store" with a silent د and an open خ.

And His saying: ﴿Indeed, in that﴾ refers to what he mentioned of the revival, healing, and informing. And in the Mushaf of Ibn Mas'ud: "signs" in the plural.

And His saying: ﴿If you are believers﴾ is a pause, and the meaning is: signs that are beneficial and guiding if you believe and perceive; otherwise, they are neither beneficial nor guiding. As for being signs, it is in every case whether they believe or disbelieve. All of this is on the assumption that the address is to those who have not believed yet, which is evident in their condition with the Children of Israel, even if his address is to believers, or to those who believed in Moses. The meaning of the verse is: to affirm and shake the soul, as if you say to a person who is establishing himself to something: As for you, O so-and-so, you must do such and such if you are among the men.