The letter 'lam' in the Mushaf appears separated from this, outside the conventions of Arabic script. The script of the Mushaf is a tradition that does not change. In this, there is a belittling and diminishing of its status, and calling him the Messenger is mockery from them. It is as if they said: What is this one who claims to be a Messenger? This is similar to the saying of Pharaoh: 'Indeed, your Messenger who was sent to you is certainly mad.' That is, if it is true that he is the Messenger of Allah, then why is his condition like ours? He eats food as we eat, and he frequents the markets to seek a livelihood as we do. They meant that he should have been a king, independent of eating and living. Then they lowered their proposal that he should be a king to proposing that he be a human accompanied by a king, so that they could support each other in warning and frightening. Then they also lowered their stance and said: And if he is not supported by a king, then let him be supported by a treasure that is sent down to him from the sky, so that he can rely on it and does not need to seek a livelihood. Then they settled for the idea that he be a man who has a garden from which he eats and earns a living like the wealthy and the affluent. Or they eat from that garden, benefiting from it in their worldly life and livelihood. And he meant by the wrongdoers: them specifically, placing the apparent in place of the implied to record against them for the injustice in what they said. It has also been recited: 'and he may have a garden,' in the nominative. If you say: What is the reason for the nominative and accusative in 'and he may have'? I say: The accusative is because it is an answer to 'if only' meaning 'would that.' Its ruling is like that of a question. The nominative is as it is conjoined to 'He sent down,' and its position is the nominative. Do you not see that you say: 'If only he descends' in the nominative, and it has been conjoined with: 'he may be given,' and both are in the nominative, and it is not permissible for them to be in the accusative because they are in the state of reality after 'if only,' and can only be in the nominative. The speakers are the disbelievers of Quraysh: Al-Nadr ibn al-Harith, Abdullah ibn Abi Umayyah, Nufail ibn Khuwailid, and those who joined them, enchanted by magic that overcame their minds. Or with magic, which is the lung: they meant that he is a human, not a king.