I revealed to the disciples, commanding them through the tongues of the messengers, to be Muslims, sincere. Whoever submits his face to Allah, Jesus, is in the accusative case, following the movement of the son, as you say: O Zayd ibn Amr. This is the common language, and it may be pronounced with a dammah, as in: O Zayd ibn Amr. The evidence for this is his saying:

"Ahar ibn Amr, as if I were wine... And it appears to a person what he intends."

And:

"No, by your father, daughter of the Amiri... The people do not claim that I flee."

This is from the poetry of Al-Mu'allaq ibn Hajar. It was said to Rabi'ah ibn Jashm al-Yamani. The hamzah is for calling. "Ahar" is a diminutive, its original form being Harith, pronounced with a dammah according to the dialect of those who do not expect the omitted. The well-known language treats it as complete, just as it is also well-known to open the noun of address described by the son added to another name, following the accusative of the son. It is permissible to pronounce it with a dammah as here, because the diminutive only occurs in the pronounced form, as the opened form follows like a compound with what comes after it. The diminutive does not occur in the middle, and if it were opened and pronounced with a dammah in the diminutive, it would disrupt the opening brought for harmony.

And "wine" - like "fear" - is that which is mixed with a disease that covers the mind. And "wine" - like "cause" - is everything that is built or from trees. Then the reason for this is mentioned, which is his obedience to what should not be obeyed, as he says: "And it appears to a person what he intends," meaning his compliance with the command of another. It is possible that "what" is relative, meaning that which he complies with from the command of one who does not know the consequences of matters, or from the command of himself and his desires, and something similar to one who is capable of aggression, in a figurative manner.

It is narrated: "And it appears to a person," meaning it becomes evident to him and shows him the consequences of his compliance with what should not be complied with. Many recite this couplet with excessive tanween, but Al-Zajjaj and Al-Sirafi rejected it because it breaks the meter. Ibn Ya'ish considered it a tanween of melody, based on the fact that it is for the sake of melody, not for cutting, so it is not restricted to the free rhymes, but includes the constrained ones as here. The well-known practice is to move what precedes it with a kasrah. Ibn Al-Hajib preferred the opening. Some permitted moving it with what it would deserve were it not for the silence. Some allowed the meeting of two silent letters. The entry of "no" negating before the oath is common in the Arabic tongue, because it often serves to refute the claim of the opponent and deny it. The estimation is: "And that does not happen, by your father's right," and if it were purely extra, the waw in estimation would be included with the waw of the oath. It was narrated by omitting the first waw: meaning, "And by your father's right, O daughter of the Amiri, I do not flee from war at all, so no one claims it against me." Thus, the denial of the claim is a figurative expression of the denial of fleeing in the most eloquent manner.

Because the shortening occurs only in the case of the vowel 'dhamma'. If you say: How did they say, "Can your Lord do it?" after their faith and sincerity? [Mahrud said: If you say, how did they say, 'Can your Lord do it?' after their faith and sincerity - in His saying: (And when I revealed to the disciples to believe in Me and in My Messenger, they said, 'We have believed, and bear witness that we are Muslims') - he said: I said that He did not describe them with faith and sincerity, but rather narrated their claim to them... etc.] Ahmad said: It was said that the meaning of (Can He do it?) is, does He act, as you would say to someone able to stand: Can you stand? It is an exaggeration in requesting. This saying was transmitted from Al-Hasan. Thus, their faith would be free from the defect of doubt in ability. If the expression of action by ability is correct, then that is - and Allah knows best - from the category of expressing the cause by the effect, as ability is among the causes of existence. Conversely, expressing the will of action by the action itself is naming the cause, which is the will, by the name of the effect, which is the action, as in His saying: (When you stand for prayer). The beginning of the surah has already been mentioned. In this good interpretation, there is support for the interpretation of Abu Hanifa, where he made the ability that prevents marrying a slave woman the existence of a free woman in the marriage bond. And the absence of not having the bond of a free woman, even if he is able to do so, makes it permissible for him to marry the slave woman. He interpreted His saying: (And whoever among you cannot afford to marry free believing women) to mean: And whoever among you does not possess, and he interpreted marriage as sexual intercourse. Thus, the ability to possess that is negated is possession, as you see, so that the able one who does not possess lacks the ability in his view, and he marries the slave woman. His opinion has already been mentioned, and I used to find it unlikely that he would bring forth an interpretation that the wording could bear and that usage would support, until I came across this interpretation of Al-Hasan, and Allah knows best. I said: Allah did not describe them with faith and sincerity, but rather narrated their claim to them. Then He followed it with His saying: (When he said), so indeed their claim was false, and they were in doubt. And His saying: (Can your Lord do it?) is a statement that cannot be said by believers who hold their Lord in high regard. Likewise, the meaning of what Jesus, peace be upon him, said to them is: Fear Allah and do not doubt His ability and capability, and do not propose to Him, nor dictate what you desire from the signs, lest you perish if you disobey Him afterward, if your claim to faith is true.

Can your Lord do it? That is, can you ask your Lord? The meaning is: can you ask Him that without anything preventing you from asking Him? And the table is the spread [[The saying "and the table is the spread" in the authentic texts "the spread" is with a kasra: that on which food is eaten, it is an Arabic term. And the saying "from the material" that in the authentic texts "the material of something" means it moved. And "the branches moved" means they swayed, etc. (A)]] when there is food on it. It is from "madda" if He gives it and supports it, as if it sways from the one who approaches it. And we will be among the witnesses upon it before those who were not present from the Children of Israel, or we will be among the witnesses for Allah in His oneness and for you in your prophethood, devoted to it, on the condition that it is in the state of being. Their invocation for what they mentioned is like their invocation of faith and sincerity. And indeed, Jesus asked and was answered so that they would be bound by the complete proof and punishment would be sent upon them if they disobeyed. And it was read: and He knows, with the pronoun for the object. And you know. And it will be, with the pronoun for the subject. And the pronoun refers to the hearts. O Allah, its origin is O Allah, so the call letter was omitted, and the letter 'm' was substituted for it. And our Lord is a second call. It will be for us a feast, meaning the day of its descent will be a feast. It was said: it is on Sunday. And from there the Christians took it as a feast. And it was said: the feast is the joy that returns, and thus it is said: the day of the feast, as if its meaning is: it will be for us a source of joy and happiness. And Abdullah read: it will be, as a response to the command. And their counterparts are: he inherits me, and he inherits me for our first and our last, a substitute for us by repeating the action, meaning for those in our time from the people of our religion, and for those who come after us. And it was said: the last of the people will eat from it as the first of them eats: and it is permissible for the foremost among us and the followers. And in the reading of Zaid: for our first and our last, and the feminine refers to the nation and the community. Punishment means torment. And the pronoun in: (I will not punish him) refers to the source. And if punishment were meant by what one punishes with, there would be no escape from the 'b'. It was narrated that when Jesus, peace be upon him, wanted to pray, he wore wool, then said: O Allah, send down upon us. Then a red spread descended between two clouds: one cloud above it and another below it, and they looked at it until it fell into their hands. Then Jesus, peace be upon him, wept and said: O Allah, make me among the grateful, O Allah, make it a mercy and do not make it a trial and punishment. And he said to them: Let the best of you stand up to uncover it and mention the name of Allah over it and eat from it. Then Simon, the head of the disciples, said: You are more deserving of that. So Jesus stood up, performed ablution, prayed, and wept. Then he uncovered the cloth and said: In the name of Allah, the best of providers. And behold, a grilled fish without bones or scales, oozing fat. And at its head was salt, and at its tail was vinegar, and around it were various vegetables except for leeks. And there were five loaves on one of them olives, on the second honey, on the third ghee, on the fourth cheese, and on the fifth dried meat. Then Simon said: O Spirit of Allah, is it food of this world or food of the Hereafter? He said: It is neither, but it is something created by Allah with great power. Eat what you have asked for and be grateful; Allah will provide you and increase you from His bounty. Then the disciples said: O Spirit of Allah, if you would show us another sign from this sign. He said: O fish, come to life by the permission of Allah. It trembled. Then he said to it: Return to what you were, and it returned grilled. Then the table flew away, and then they disobeyed afterward, so they were transformed into monkeys and pigs. And it was narrated that when they heard the warning, which is His saying: (So whoever disbelieves among you, then indeed, I will punish him), they said: We do not want it, so it did not descend. And from Al-Hasan: By Allah, it did not descend, and if it had descended, it would have been a feast until the Day of Resurrection, because of His saying: (and our last). And the correct view is that it descended.