And when it was from the truth, as al-Harali said, the conduct of matters is according to the judgment of what the truth has established. This is because it is by that a truth, which is an example of the clear truth. Diverting it to one who has not established it in his domain is falsehood and a turning away from its essence. It is an invalid illusion, which in the realm of opinion is akin to magic in perception. It is an illusion regarding what the correctness of the attribution is. It is an example that follows the verses that condemn real magic, alerting to the metaphorical magic by which good is turned into evil. Thus, the prohibition of it is a prohibition of the former in the first place. He said, turning away from their mention to the address of the believers, which is more specific than: 'O Children of Israel,' more specific than: 'O mankind, worship your Lord' [Al-Baqarah: 21] 'O you who have believed,' meaning: acknowledge faith and affirm your acknowledgment by saying: 'Do not say' to the Prophet, blessings and peace be upon him, 'Ra'ina,' which you intend by it care and observation for the purpose of good and lowering the side. The Jews seized it for its agreement with a bad word in their view, so they began to twist their tongues with it and intended by it foolishness, which is the excess of ignorance. So he prohibited them from agreeing with them in the saying, preventing the correct agreement in form due to its resemblance to the ugly. He compensated them from it with what does not lead to corruption. He said: 'And say, "

,"' thus preserving the meaning and diverting the wording. Al-Harali said: In it is an obligation to correct the forms to match the correction of the intentions, so that the difference between the two forms occurs as the difference between the two meanings occurred. It is a verse of distinction specific to the Arabs. Al-Asfahani said: This prohibition is specific to this time. Al-Wahidi said: Due to the consensus of the community on the permissibility of addressing with this wording now. And he said: 'And listen,' meaning: say what I have commanded you and comply with all my commands, and do not be like the Jews in their carrying of hearing upon its reality and their saying: 'We have heard and disobeyed' [Al-Baqarah: 93]. The conjunction of 'and for the disbelievers' is not attached to anything mentioned, indicating that the implication is: For indeed, hearing, meaning: acceptance, is faith, and for the hearers is a noble delight, while turning away is disbelief. And for the disbelievers among the Jews and others is 'a painful punishment.'