They intended by 'the human': a boy who belonged to Huwaytab ibn Abd al-Uzza, who had embraced Islam and his Islam was good. His name was A'ish or Ya'ish and he was a keeper of books. It was said: he is Jabr, a Roman boy who belonged to 'Amir ibn al-Hudhrami. It was said that there were two slaves: Jabr and Yasaar, who made swords in Mecca and recited the Torah and the Gospel. When the Messenger of Allah, blessings and peace be upon him, passed by, he would stop by them to listen to what they were reciting. They said: he is teaching them, and it was said to one of them, he said: rather, he is teaching me.

It was said: he is Salman al-Farsi. And 'the tongue' refers to the language. It is said: he inclined the grave and its inclination, and he is an inclined one and inclined, if he tilts his digging from the straightness, so he digs in one side of it, then it is borrowed for every inclination from straightness. They said:

So-and-so has inclined in his saying, and he has inclined in his religion. From it comes the term 'mulhid', because he tilted his doctrine away from all religions, he did not tilt from one religion to another. The meaning is: the tongue of the man to which they incline their saying is a non-Arabic tongue that is not clear, and this Qur'an is a clear Arabic tongue, eloquent and articulate, refuting their saying and invalidating their slander. And it was read 'yulhidun' with the opening of the 'ya' and 'ha'. In the reading of Al-Hasan: 'the tongue to which they incline' with the definite article for 'the tongue'.

If you say: what is the position of the sentence that is his saying 'the tongue to which they incline is non-Arabic'? I say: it has no position, because it is an independent statement in response to their saying. An example of this is his saying: 'Allah knows best where He places His message' after his saying: 'And when a sign comes to them, they say: we will not believe until we are given the like of what the messengers of Allah were given.'