and the second is the Quran, according to Abū al-‘Āliyah. The third is the explanation of his prophethood found in their scriptures, as mentioned by al-Māwardī.

(I say: This is the interpretation that most commentators affirmed decisively; al-Tha‘labī, al-Baghawī and others mentioned no other interpretation. Abū al-‘Āliyah, however, said only “the Scripture”; he did not say “the Quran.” This is how Ibn Abī Hātim narrated it through the well-known chain from al-Rabī‘ ibn Anas:

“Until after the clear proof had come to them.”

He said: Abū al-‘Āliyah said, “The Scripture.” What Abū al-‘Āliyah meant was Scripture in general, which includes the earlier Scripture, as Allah says in two places in the Quran:

“We certainly gave Moses the Scripture, but differences arose concerning it.”

And the Exalted says:

“Then Allah sent the prophets as bearers of good tidings and warners, and sent down with them the Scripture in truth to judge between people concerning that over which they differed.”

Then He says:

“None differed over it except those who were given it, after clear proofs had come to them, out of mutual transgression. Then Allah, by His permission, guided those who believed to the truth concerning which they differed.”

This interpretation is well known from Abū al-‘Āliyah, who narrated it from Ubayy ibn Ka‘b. Ibn Abī Hātim and others narrated it from al-Rabī‘, from Abū al-‘Āliyah, from Ubayy ibn Ka‘b, who used to recite it:

“Mankind was one community, then Allah sent