الرسالةُ: تفسيرُ الآيتينِ السّابِعَةَ والثّامِنَةَ مِنْ سُوْرَةِ الأَنْعامِ، لـمُؤلِّفِهِ: جَعَفَر جَلَبِي بنُ التَّاجِي بِكْ زادَه مَـخْدُوم، (ت:921هـ/1515م) ولم يضعْ لرسالتِهِ عنوانًا مُعيَّنًا.
وخلاصة تفسيرِ الآيتين: أنَّ الكفارَ قالوا: هلّا أَنْزَلَ اللهُ مع محمدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَلَكًا يُكلِّمُنا ويشهدُ أنَّهُ نَبِيٌّ؛ لآمنَّا بهِ، ولو أَنْزَلَ اللهُ مَلَكًا، وعاينُوهُ كما اقترحُوا؛ لَـحَقَّ إهلاكُهُم فإنَّ سُنَّةَ اللهِ قَدْ جَرَتْ بِذلِكَ فيمَنْ قبلَهُم، ولا يُمْهَلُونَ للتوبةِ إذا نَزَلَ الـمَلَكُ الذي اقترحوا، ولو جَعَلَ اللهُ الـمُرْسَلَ إِليهم مَلَكًا، أو جَعَلَ الـمَلَكَ قرينًا مع الرسولِ، لَـجَعلَهُ في صُورَةِ رَجُلٍ ليتمكَّنوا مِن رؤيتِهِ وسماعِهِ والتَّلقِّي عنهُ؛ إذْ القوةُ البشريَّةُ لا تستطيعُ ذلك مع الـمَلَكِ على هيئتِهِ التي خلقَهُ اللهُ عليها، ولو جعلَ اللهُ الـمَلَكَ في صُورَةِ رجُلٍ؛ لَـخَلَطْنا عليْهِم ما يخلطونَ على أنفُسِهِم فيقولونَ مَا هذا إِلَاّ بَشَرٌ مِثْلُكُم.
ومن سماتِ هذا التفسيرِ: الاهتمامُ بتفسير البيضاويِّ كما هو عادةُ المفسرينَ في عهدِ الدَّوْلَةِ العُثمانية، ويغلبُ على أسلوبِهِ: الحوارُ بالـمَنطقِ واللغةِ والبلاغةِ، ويُكثر من إيرادِ الأقوالِ ومُناقشتِها، والترجيحِ فيما بينها، وكثيرًا ما يقولُ: قال بعضُ الفُضلاءِ وقال بعضُ العُلماءِ، ويقصدُ بهم مفسرينَ وعُلماءَ عاصرَهُم ووقفَ على كُتُبِهِم، ولكنَّ أكثرَ كُتُبِهِم مفقودةٌ ومخطوطةٌ، لم تتيسَّرَ طِباعتُها، وهذا مِـمّا يزيدُ أهمَّية المخطوط.
The Book: interpretation of the seventh and eighth verses of Suratul-An'am, authorized by: Jafar Jalabi bin Al-Taji Bek zadeh Makhdoom (died: 921 AH/1515 AD) he did not give his book a specific title.
A summary of the exegesis of the two verses; That the unbelievers said: Would Allah not descend an angel with Muhammad, may Allah bless him and grant him peace, to speak to us and testify that he is a prophet, we would have believed in him, then Allah responded: Had we sent down a visible angel, they would have certainly been destroyed. Because that has been the way of Allah with those who had gone before them, and they are not given time to repent if the angel they suggested descends, and even if Allah made the one who was sent to them an angel, or he made the angel a companion with the Messenger, he would have certainly made it ˹assume the form of˺ a man so that they could see him, hear from him and learn about him; because human ability cannot do that with the angel in the form in which Allah created him, and even if Allah had made the angel in the form of a man; We would have confused them with what they would confuse about themselves, and they would say, This is nothing but a human being like you.
Among the features of this exegesis: Concerning about the exegesis of Al-Baydawi, as this is the custom of exegetes in the era of the Ottoman Empire, his style is dominated by: discussion with logic, language and rhetoric, and he frequently mentions and discusses sayings, and weights between them, and he usually says: Some of the nobles said and some scholars said, and he meant interpreters and scholars hi lived with them and found their books, but most of their books are missing while some are manuscripts which are not printed, this increases the importance of the manuscript.