And when he mentioned their claims regarding being touched by the Fire and invalidated them from many aspects that surrounded them in it, sins encompassed them, which necessitated their eternity in it due to their misguidance, to the verse of abrogation, elevating the speech from a bad deed to a worse one. Then, from the aspect of their misguidance of others, from the verse of abrogation, he added to that claim the news of their claims about entering Paradise, explicitly stating what the first claim implied implicitly. He coupled with that something similar to what he concluded with before, that whoever does good will find, in a clear manner, that this good is Islam and righteousness. So Allah, the Most High, said: "And they said," meaning: the people of the Book from the Jews and Christians, out of envy towards the cause which is Paradise, just as they envied the cause which is the revelation that necessitated the faith that leads to the pleasure by which the gardens are made lawful.

"They will not enter Paradise": the one prepared for the allies of Allah.

"Except for one who is a Jew": this is the saying of the Jews among them.

"Or a Christian": and this is the saying of the Christians, clarifying what the conjunction "and they said" indicated. And when they were the farthest people from these wishes that they wished for themselves, due to their opposition to what they had of knowledge, and their envy of the believers, because that is the favor of Allah which He grants to whom He wills. He indicated their distance from that in a manner of resuming, interjecting between the claim and the request for evidence for it, hastening to refute it.

"Those": with a tool of distance.

"Are their wishes": mocking them, meaning: such desires of theirs that they wish that no good from their Lord descends upon the believers, and that they would return them to disbelief, and that no one but them would enter Paradise, and similar desires of theirs.

And when every claimant to the unseen is in need of evidence to validate his claim, and such a thing cannot be satisfied except by the decisive proof of the most knowledgeable of creation, for he cannot silence them in their knowledge and their stubbornness with anything other than demanding that from them, refuting their claims; he said: "Say, bring your proof" with the word proof. Al-Harali said: it is a decisive knowledge of evidence, overwhelmingly strong in what the form of the verb indicates, encompassing its beginning and adding to its end. This is as he opened that with the refutation by saying: "Say, have you taken" [Al-Baqarah: 80]. And in that is an indication that He, the Most High, has not concealed anything except that He has made evident a sign of it, so that it may be in the witnessed world transparent about the unseen world, as Al-Harali said. They said: and this is the most destructive thing for the doctrine of the followers and evidence that every saying without proof is false.