And strike for them a parable. And give them a parable, from their saying: I have from this type such and such, meaning: from this example. And these things are of one type, meaning: of one example. The meaning is: and strike for them a parable like the companions of the village, meaning: mention to them an amazing story, the story of the companions of the village. And the second parable is an explanation of the first.

And the word 'when' is in the accusative case as a substitute for the companions of the village. And the village is Antioch. And the messengers are the messengers of Jesus, peace be upon him, to its people. He sent them as callers to the truth, and they were idol worshippers. He sent to them two, and when they approached the city, they saw an old man tending his sheep, and he was Habib the carpenter, the companion of Yasin. They asked him, and he informed them. He said: Do you have a sign? They said: We heal the sick and cure the blind and the leper. He had a sick son for two years, so they touched him, and he stood up. Habib believed, and the news spread. Many people were healed by their hands, and their news reached the king, who said to them: Is there a god for us other than our gods? They said: Yes, the one who created you and your gods. He said: Let me consider your matter, so the people followed them and beat them. It was said: They were imprisoned. Then Jesus, peace be upon him, sent Simon, who entered disguised and mingled with the king's entourage until they became familiar with him. They raised his news to the king, and he became familiar with him. One day he said to him: I have heard that you have imprisoned two men; have you heard what they are saying? He said: No, anger has prevented me from that. So he called them. Simon said: Who sent you? They said: Allah, who created everything and has no partner. He said: Describe Him and be brief. They said: He does what He wills and judges what He wants. He said: And what is your sign? They said: What the king desires. So he called for a boy who was blind in both eyes, and they prayed to Allah until his sight was restored. They took two coins and placed them in his eyes, and he could see with them. Simon said to him: Do you see if you ask your god to do something like this, that you may have honor? He said: I have no secret from you; our god does not see, does not hear, does not harm, and does not benefit. Simon would enter with them to the idol and pray and supplicate, and they thought he was one of them. Then he said: If your god is capable of bringing the dead to life, we will believe in him. So they called for a boy who had died seven days ago, and he stood up and said: I have entered seven valleys of fire, and I warn you of what you are in, so believe. And he said: I opened the gates of heaven and saw a handsome young man interceding for these three. The king said: And who are they? He said: Simon and these two. The king was astonished. When Simon saw that his words had an effect on him, he advised him, and he believed, and a group believed with him. And those who did not believe were struck by a cry from Gabriel, peace be upon him, and they perished. So We strengthened them. It is said: The rain strengthens the earth when it saturates and binds it, and the flesh of the she-camel is strengthened. And it was read with the lightening of 'Azzah: if it overcomes him, meaning: so We overcame and subdued by a third, which is Simon. If you say: Why was the object of the verb not mentioned? I say: Because the purpose is to mention the one who strengthened it, which is Simon, and the subtlety in the planning until the truth was strengthened and falsehood was humbled. And if the speech is directed towards a specific purpose, its context and direction are towards it, as if everything else is rejected and cast aside.

An example of this is your saying: The sultan ruled today with the truth; the purpose directed towards it is your saying with the truth, and therefore you rejected mentioning the one ruled in favor of and the one ruled against. It is only that 'Bashar' was raised and 'nassab' was placed in the saying: This is not a man because 'illa' negates the negation, so there remains for what resembles 'laysa' no resemblance, and thus it has no action. If you say: Why was it said: We are indeed messengers to you first, and indeed we are messengers to you last? I say: Because the first is the beginning of a statement, and the second is a response to denial.