It is narrated that Abdullah ibn Surya, one of the scholars of Fadak, came to the Messenger of Allah, blessings and peace be upon him, during the pilgrimage and asked him about who brings down revelation upon him. He said: Gabriel. He replied: That is our enemy. If it were someone else, we would have believed in you. He has opposed us many times, the worst of which is that he revealed to our Prophet that the Sacred House will be destroyed by Nebuchadnezzar. So we sent someone to kill him, but he met a poor boy in Babylon, and Gabriel defended him and said: If your Lord has commanded him to destroy you, then He will not allow you to overpower him. And if it is not him, then by what right do you kill him? [Thus mentioned by Al-Thalabi, Al-Wahidi, and Al-Baghawi, who said that Ibn Abbas narrated, 'A scholar from the scholars of the Jews from Fadak named Abdullah ibn Surya mentioned him.' I have not found a chain for him. Perhaps it is from the Tafsir of Al-Kalbi from Abu Salih from him.] It is said that Allah, glorified and exalted is He, commanded him to place prophethood among us, but He placed it among others.

It is narrated that Umar, may Allah be pleased with him, had land in the upper part of the city, and he would pass by the schools of the Jews. He would sit with them and listen to their words. They said: O Umar, we have come to love you, and we hope for you. He said: By Allah, I do not come to you for your love, nor do I ask you because I doubt my religion. I only enter upon you to gain more insight into the matter of Muhammad, blessings and peace be upon him, and to see his traces in your Book. Then he asked them about Gabriel, and they said: That is our enemy who informs Muhammad of our secrets, and he is the one associated with every calamity and punishment. And Michael brings prosperity and peace. He asked them: What is their status with Allah, glorified and exalted is He? They said: The closest status, Gabriel is on His right, and Michael is on His left.

And Michael is an enemy to Gabriel. Umar said: If they are as you say, then they are not enemies, and you are more disbelieving than donkeys. Whoever is an enemy to one of them is an enemy to the other, and whoever is an enemy to both is an enemy to Allah. Then Umar returned and found that Gabriel had preceded him with revelation. The Prophet, blessings and peace be upon him, said: Your Lord has agreed with you, O Umar.

Umar said: I saw myself in the religion of Allah after that more steadfast than stone. [It was narrated by Al-Wahidi in the reasons from the narration of Dawood ibn Abi Hind from Al-Sha'bi, who said: 'Umar had... and he mentioned it the same way.' It was also narrated by Al-Tabari through Asbat from Al-Suddi. He said regarding the verse: (Say: Who is an enemy to Gabriel?) that 'Umar ibn Al-Khattab, may Allah be pleased with him, had land in the upper part of the city... until the end of it, except that he said: Umar said: By the One who sent you with the truth, I came to you and I only intend to inform you.'] And it was read: Jibril, with the weight of Qafshlil [The term 'Qafshlil' in Al-Sihah refers to a scoop, a Persian word that has been Arabized.], and Jibril with the omission of the 'ya', and Jibril with the omission of the hamzah, and Jibril with the weight of Qandil, and Jibral with a strong 'lam'. And Jibra'il with the weight of Jibra'il, and Jibra'il with the weight of Jabra'il. It is prevented from being declined due to its definiteness and foreignness. It is said that its meaning is: the servant of Allah. The pronoun in 'He brought it down' refers to the Qur'an. Such an implicit reference—meaning the implication of what has not been previously mentioned—has a grandeur for its owner, as it makes it so famous that it is as if it indicates itself, and it suffices to mention something of its attributes instead of its explicit name. 'Upon your heart' means His preservation of you and His understanding of you 'by the permission of Allah' by making it easy and facilitating it. If you say: The correct wording should be: upon my heart...

The narration sometimes occurs with adherence to the wording, and sometimes it is by meaning not following the wording. Perhaps the matter in this verse is directed at the Prophet, blessings and peace be upon him, to convey the meaning of Allah, the Most High's saying to him: "Whoever is an enemy to Gabriel, for indeed he has brought it down upon your heart" in the words of the speaker. An example of this is His saying, the Most High: "And if you were to ask them who created the heavens and the earth, they would surely say: 'The Mighty, the Knowing created them.' He who made for you the earth a resting place" until His saying: "And He who sends down from the heaven water by measure, and We revive thereby a dead city." So look at what occurs after the saying attributed to them, which is understood to be the saying of Allah, the Mighty and Majestic, not as a narration from them. They do not say: 'So We revive,' rather they say: 'So revive,' in the wording of the third person. However, the speech came as a narration by meaning, because the meaning of their saying: 'So let Allah revive,' is the meaning of Allah's saying about Himself: 'So We revive.' It is not established for you to make this from the category of moving from the third person to the first person, which is called an address, for there is more in this. And from it is His saying, the Most High, narrating about Moses, blessings be upon him: "He said: 'Knowledge of it is with my Lord in a Book; my Lord does not err and does not forget, He who made for you the earth..." until His saying: "So We brought forth thereby pairs of various plants." The beginning of the speech understands the saying of Moses, and the end understands the saying of Allah, the Most High. The comprehensive way in this is what I have established, and Allah knows best. I said: It came as a narration of the words of Allah, the Most High, as He spoke them, as if it were said: 'Say what I have spoken, from My saying: Whoever is an enemy to Gabriel, for indeed he has brought it down upon your heart.' If you say: How does His saying: "For indeed he has brought it down" stand as a consequence of the condition? Mahmoud, may Allah have mercy on him, said: 'If you say: How does His saying stand as a consequence of the condition...?' Ahmad, may Allah have mercy on him, said: The entry of the letter 'fa' in the consequence in this way is deserved for two reasons: one is that it is a nominal sentence, and the other is that it is a correct past.' I said: There are two aspects to it: One is that if anyone from the People of the Book opposes Gabriel, there is no reason for opposing him, as he brought down a book confirming the books before it. If they were fair, they would love him and thank him for his act of bringing down what benefits them and corrects what is revealed upon them. The second is that if anyone opposes him, the reason for his enmity is that he brought down upon you the Qur'an confirming their book and agreeing with it, and they are averse to the Qur'an and its agreement with their book. Therefore, they would distort it and deny its agreement with it, as if you say: If so-and-so opposes you, then you have harmed him and wronged him. The two angels were mentioned specifically for their virtue, as if they were of another kind, and it is mentioned that the difference in description is equivalent to the difference in essence. And it was recited: Mikail, with a weight of Qintar. And Mikail like Mikai'il. And Mikail like Mikail. And Mik'ail like Mik'al. And Mik'il like Mik'ail. Ibn Jinni said: The Arabs, when they pronounce foreign names, mix them. An enemy to the disbelievers means an enemy to them, and it came in the apparent form to indicate that Allah only opposed them for their disbelief, and that enmity towards the angels is disbelief. And if enmity towards the prophets is disbelief, then what about the angels, who are more noble? The meaning is that whoever opposes them, Allah opposes him and punishes him with the severest punishment.