I followed him like his successor, when I followed him. Then it is said, I followed him with so-and-so and succeeded him with him. Its transference to the second is by the addition of the preposition 'bi'. If you say: Where is the first object in the verse? I say, it is omitted, and the circumstance which is 'on their traces' is like that which suffices it. Because when he follows him on his trace, he has indeed followed him. The pronoun in 'their traces' refers to the prophets in the saying: 'The prophets who have submitted will judge by it.' Al-Hasan read: 'the Gospel' with an open 'alif'. If this is correct from him, it is because it is foreign, having deviated from the Arabic pronunciation, just as Habil and Ajar have deviated. 'And confirming' is an adjunct to the position of 'in it is guidance', and its position is accusative as a state. 'And guidance and admonition' may be in the accusative as a state, as in the saying: 'confirming'. And they may be in the accusative as objects, as in the saying: 'And let them judge'. It is as if it is said: 'And for guidance and admonition, We gave him the Gospel, and for judging by what Allah has revealed in it of the rulings.' If you say: If I arrange 'guidance and admonition' in the same category as 'confirming', what do you do with the saying 'And let them judge'? I say: I do with it what I did with 'guidance and admonition' when I made them objects, so I estimate: 'And let the people of the Gospel judge by what Allah has revealed to them.' And it is read: 'And let them judge' in the imperative form, meaning: 'And we said let them judge.' It has been narrated in the reading of Abu: 'And let them judge', with the addition of 'an' with the command, on the basis that 'an' is connected to the command, as in your saying: 'I commanded him to stand', as if it is said: 'And We gave him the Gospel and commanded that the people of the Gospel judge.' It is said that Jesus, peace be upon him, was devoted to what was in the Torah of rulings, for the Gospel contains admonitions and warnings, and the rulings in it are few. The apparent meaning of the saying: 'And let the people of the Gospel judge by what Allah has revealed in it' contradicts that, as does the saying: 'For every one of you We have made a law and a path.' Although it is permissible for one to say: Its meaning is: 'And let them judge by what Allah has revealed in it of the obligation to act according to the rulings of the Torah.'