The Book is the Torah, which He gave to him all at once. It is said: 'Qafāh' if he follows him from behind. Like 'dhanbihi', from 'dhanb'. 'Qafāh bihi': he followed him, meaning: and We sent many messengers after him, as His saying, 'Then We sent Our messengers in succession.' They are Yusha, Ashmuwil, Shimon, Dawud, Sulayman, Shay'a, Armiya, 'Uzayr, Hizqil, Ilyas, Al-Yasa, Yunus, Zakariya, Yahya, and others. It is said that 'Isa' in Syriac is 'Aishua'. And 'Maryam' means the servant. It is said: 'Al-Maryam' in Arabic is from women, like 'Al-Zayr' from men. And with this, the saying of Ru'bah is explained: 'I said to Zayr, did not his Maryam reach him?' This is Ru'bah ibn Al-Ajaj reproaching Abu Ja'far Al-Dawaniqi for idleness and flirting with women. He was named so because he increased the taxes during his caliphate, as mentioned in Al-Kashf. 'Al-Zayr' is one who frequently loves women and visits them. And 'Al-Maryam' is one who frequently loves men and visits them. Abu Amr said: 'From Ram Barym', and its meaning is to remain or to go. 'Rayimat Al-Sahabah Tiriman': it lasted, for its duration in affection, or for its coming out of her house. 'Al-Dhalil' is one who is much astray. And 'Al-Saba' is the inclination towards ignorance and youth. 'Wa Tindamuh': meaning his regret, 'Fahr' is a raised source, the subject of 'Dhalil'. And perhaps its meaning is that his regret is lost in the whims of youth. And it is narrated 'Mundamuh' in the form of a participle. And 'Dhalil': raised as the subject, and 'Mundamuh' is its news. And perhaps its meaning is that the man who is much astray means himself, who makes him regret and causes him to be regretful, meaning he commands him to regret. And Abdul Hakim on Al-Baydawi quoted from Al-Kashf: meaning I said to him, from the one who is much astray, he will be regretful of himself and his position in regret. And the 'lam' in the saying 'to Zayr' is for the reason, meaning I said that for his sake, this is the direction of what was said about it. And if you made 'Dhalil' an adjective for 'Zayr' like the first face, and 'Tindamuh' a saying of command, it would be permissible: meaning I said to him, regret and repent, but it is an odd difficulty. And the weight of 'Maryam' according to the grammarians is 'Maf'al' because 'Fayla' with an open 'F' has not been established in the structures as established like 'Ahtir' and 'Alib'. The clear signs are the evident miracles and proofs, like reviving the dead, healing the blind and the leper, and informing of the unseen. And it is read: 'Wa Aydinah'. And from it: 'Ajiduh' with a 'j' if He strengthened him. It is said: 'Praise be to Allah who has strengthened me after weakness, and has provided me after poverty.' 'Bi-Ruh Al-Qudus' with the holy spirit, as you say: 'Hatim Al-Jood', and 'a man of truth'. And He described it with holiness as He said: 'And a spirit from Him', thus describing it with exclusivity and closeness to honor. And it is said: because He was not contained by the loins, nor the wombs of women. And it is said by Jibril. And it is said by the Gospel as mentioned in the Qur'an: 'A spirit from Our command'. And it is said by the name of Allah the Greatest, who used to revive the dead by His mention. And the meaning is: And We certainly gave you, O Children of Israel, your prophets what We gave them. So whenever a messenger came to you with the truth, you were arrogant about believing in him. The 'fa' is in between, and what it is related to is the interrogative for reproach and amazement at their matter. And it is permissible that He means: And We gave them what We gave them, and you did what you did. Then He reproached them for that. And the entrance of the 'fa' is for its connection to what is intended. If you say: Why was it not said 'And a group you killed?' It was said by Mahmoud, may Allah have mercy on him: 'If you say, why was it not said, and a group you killed... etc.' Ahmad, may Allah have mercy on him, said: The expression in the present tense conveys that without the past, like His saying: 'Did you not see that Allah sent down from the sky water?' He expressed it in the past and then said: 'So the earth becomes green,' he shifted to the present tense intending to depict its greenness in the soul. And upon this, the saying of Ibn Madi Karb depicts his bravery and audacity.

Indeed, I have encountered the horn, striving... with a spear like a scroll, it is firm. So I take it and strike him, and he falls... lifeless, with his hands and for the neighbors. I said: It is on two aspects: that the past state is intended, [his saying 'that the past state is intended' perhaps means: that the narration of the state is intended.] because the matter is dreadful, so I want to bring it to mind in souls and depict it in hearts, and it is meant: and a group you will kill after, for you are hovering around the killing of Muhammad, blessings and peace be upon him, were it not that I protect him from you. And that is why you enchanted him and poisoned the sheep for him. And he, blessings and peace be upon him, said at his death: 'The bite of Khaybar has continued to trouble me, so this is the time my aorta is cut.' [Narrated by Al-Bazzar and Abu Na'im in Al-Tibb and Ibn Adi in Al-Kamil. Through the chain of Sa'id ibn Muhammad Al-Warraq from Muhammad ibn Amr from Abu Salamah from Abu Hurairah, may Allah be pleased with him. And Sa'id is weak, but Al-Hakim narrated it through the chain of Hamad ibn Salamah from Muhammad ibn Umar with his chain: 'A Jewish woman came to the Prophet, blessings and peace be upon him, with a roasted sheep - and he mentioned the story - and in it: that this sheep is poisoned, and that Bishr ibn Al-Bara' died from it. So the Messenger of Allah, blessings and peace be upon him, killed her.' And Abu Dawood narrated this part from the narration of Khalid Al-Tahhan from Muhammad ibn Amr from Abu Salamah as a disconnected narration. And Al-Tabari narrated it from the hadith of Buraidah, saying: 'We went out to Khaybar - and he mentioned the story. He said: When the Messenger of Allah, blessings and peace be upon him, was settled - meaning in Khaybar - Zainab bint Al-Harith presented him with a sheep - and he mentioned the story in it and said: O Umm Bishr, the bite of Khaybar that I ate with your son continues to trouble me. So this is the time my aorta is cut.' I said: From his saying 'When he was settled...' it is not in the hadith of Buraidah, rather it is from the words of Al-Tabari. And it is in the Maghazi of Ibn Ishaq with this initial wording. In it, Ibn Ishaq said: Mervan ibn Uthman narrated to me from Abu Sa'id ibn Al-Mu'alla: 'The Prophet, blessings and peace be upon him, said to Umm Bishr - when she entered upon him: O Umm Bishr, this is the time I found my aorta cut - the hadith.' And likewise, Al-Tabarani and Abu Na'im narrated it in Al-Dala'il from the narration of Abu Al-Aswad from Urwah in a summarized form. And Al-Waqidi mentioned it in the Maghazi in detail without a chain. And Ibn Sa'd mentioned it in Al-Tabaqat from him with chains, and in it: and they raised her to the authorities of Bishr ibn Al-Bara' and they killed her. And Abu Ubaidah and Al-Harbi narrated in their Gharib from the hadith of Abu Ja'far Al-Baqir something similar to the first as a disconnected narration. Al-Asma'i said: 'Troubles me' means from the troubles.

And it is the thing that comes at one time and not at another. Al-Bukhari mentioned it as a commentary from the narration of 'Ayinah from Yunus from Al-Zuhri from 'Urwah from 'Aisha, may Allah be pleased with her. Al-Bazzar and Al-Hakim connected it from this chain. The two Shaykhs agreed on the hadith of Anas, may Allah be pleased with him, "A Jewish woman brought a poisoned sheep to the Prophet, blessings and peace be upon him." He ate from it, and in the hadith, he said: "I kept recognizing it in the throat of the Prophet, blessings and peace be upon him." Ahmad and Al-Hakim narrated from the hadith of Al-Zuhri from 'Abdur-Rahman ibn 'Abdullah ibn Ka'b ibn Malik from his father from Umm Bashir, who said: "I entered upon the Messenger of Allah, blessings and peace be upon him, during the illness in which he passed away, and I said: What do you suspect about yourself? For I do not suspect my father except for the food he ate with you in Khaybar. He said: And I do not suspect anything else." This is either the time of the severing of the aorta. Al-Bayhaqi narrated this story in Al-Dala'il from Al-Zuhri, and in it, Al-Zuhri said: Jabir said: "And he cupped on that day on the shoulder and remained for three years until it was the illness in which he passed away. He said: I kept feeling the effects of the morsel I ate from the sheep on the day of Khaybar until this was the time of the severing of the aorta from me." Abu Dawood narrated from the narration of Al-Zuhri from Jabir as well. Al-Tabarani and Al-Daraqutni narrated from the narration of Yahya ibn 'Abdur-Rahman ibn Labibah from his father from his grandfather Labibah Al-Ansari, may Allah be pleased with him, who said: "A Jewish woman gifted the Prophet, blessings and peace be upon him, a poisoned roasted sheep. He and Bashir ibn Al-Bara' ibn Mas'ud ate from it. They fell severely ill - and the story was mentioned. In it: Then he ordered it to be crucified." Al-Mu'mar narrated from Al-Zuhri that he said: She embraced Islam. So the Messenger of Allah, blessings and peace be upon him, left her. Al-Mu'mar said: This is what he said. And the people say: She did not embrace Islam and that she killed him. Al-Bayhaqi said: Then Al-Suhaili: He reconciles between them by saying that he overlooked her and did not kill her, for he did not seek revenge for himself. So when Bashir died from that morsel, he killed her as retribution. The word 'ghulf' is the plural of 'aghlaf', meaning it is a creation and nature covered by coverings that cannot be reached by what Muhammad, blessings and peace be upon him, brought forth, nor can they comprehend it. It is borrowed from 'ghulf', which means one who is not circumcised, as they say: Our hearts are in coverings from what you call us to. Then Allah refuted that their hearts are created. Mahmoud, may Allah have mercy on him, said: "Then Allah refuted that their hearts are created ... etc." Ahmad, may Allah have mercy on him, said: And this is from the misfortunes of Al-Zamakhshari in interpreting the verses according to their false beliefs, and how could he do that in the noble Book from which falsehood does not approach from before it or from behind it? Do you not see how he took from Allah's refutation of this group that their hearts are created upon disbelief, that disbelief and the refusal to accept the truth are created by themselves, as a prelude to his corrupt principle in creating actions. And the way to refute him is:

Indeed, Allah, the Exalted, only refuted them and responded to their claim of inability to believe and the deprivation of capability. They justified this by saying that their hearts are sealed. Allah and His Messenger are truthful in that He created them upon the fitrah and the ability to believe, and that it is possible and easy for them. They have chosen disbelief over faith, so their choice of disbelief coincided with Allah's creation of it in their hearts after He created them upon the fitrah. This establishes Allah's proof against them: that He created them capable of faith and not constrained to disbelief. This does not contradict the position of the Ahl al-Sunnah in believing that Allah, the Exalted, is the Creator of that in their hearts in accordance with their choice. This is the clear truth and the most radiant path, and Allah is the One who grants success. And the saying of al-Zamakhshari: 'Their disbelief was created by themselves due to the prevention of Allah's graces, which the believers caused to be bestowed upon them and were the reason for creating faith in their hearts'—all of this is a cover for associating partners with Allah and believing in deities other than Allah that create for themselves whatever they wish of faith and disbelief. Exalted is Allah above what they associate with Him in great exaltation. Likewise, because they were created upon the fitrah and the ability to accept the truth, Allah cursed them and forsook them due to their disbelief. They are the ones who sealed their hearts with the innovations of disbelief that deviated from the fitrah, and by that, they caused the prevention of the graces that would be for those expected to believe and for the believers. So, rarely do they believe, and their belief is little. And the 'little' may mean absence. It has been said 'sealed' is a diminutive of 'ghulf,' meaning our hearts are containers for knowledge, so we are self-sufficient with what we have from it. It has been narrated from Abu Amr: 'Our hearts are sealed,' with two dammas. 'A Book from Allah' is the Qur'an, confirming what is with them from their Book, not contradicting it. And it was read: 'confirming,' in the accusative case. If you say: How is it permissible to have it in the accusative from the indefinite? I say: When the indefinite is described, it becomes specific, and thus the accusative case is valid. The word 'Book' was described by saying 'from Allah,' and the response to the omitted 'what' is something like: They lied about it and belittled its coming, and similar statements. They seek victory over those who disbelieved, asking for help against the polytheists. When they fought them, they said: 'O Allah, grant us victory by the Prophet sent in the last days, whose description we find in the Torah.' They say to their enemies among the polytheists: 'The time of the Prophet has come, who will come confirming what we said, so we will kill you with him as the people of 'Aad and Thamud were killed.' And it has been said that the meaning of 'they seek victory' is that they open for them and inform them that a Prophet will be sent from them whose time is near. The 's' is for emphasis, meaning they ask themselves for victory over them, like the 's' in 'astajab' and 'astakhra.' Or they ask one another to open for them. So when what they recognized of the truth came to them, they disbelieved in it out of envy and greed for leadership. 'Upon the disbelievers' means that the curse has befallen them due to their disbelief. The 'lam' is for the known. It may also be for the genus, and they enter into it in an initial manner.