And when he invalidated their claim of exclusivity to mercy, a disparagement from them towards others, and established it for the doers of good, he followed that with a disparagement from each group of them towards the other, and a clarification of its non-existence among them due to their wrongdoing by invalidating each group's claim against the other, along with what the Book of each one bears witness to regarding the invalidity of his saying. He said: ﴿And the Jews said, 'The Christians are not on anything.'﴾ He feminized their action due to the weakness of their statement and the gathering of their matter.

﴿The Christians are not on anything.﴾ That is: it is not to be considered valid due to its correctness, and it is not a diminutive form from the weight of 'farah.' Its meaning is an absolute negation of a prior affirmation or its estimation, as stated by al-Harali.

﴿And the Christians said, 'The Jews are not on anything.'﴾ Thus, he was astonished by them in this general claim for what was before the alteration and abrogation and what was after it by his saying: ﴿And they﴾ that is: while they ﴿recite the Book﴾ that is: with the fact that in the Book of each one of them is the truth of the origin of the other’s religion.

Then he likened them to the ignorant ones who do not have a Book, those who are with them in misguidance. In that is the utmost blame for them for equating their state with their knowledge of the state of the ignorant in their decisive stance in religion with falsehood, just as he equated their state with them in their eagerness for life in this world. Among them are the idol worshippers, including the Arabs who expelled the Messenger, blessings and peace be upon him, from his land and prevented him from the mosque of his father, Ibrahim, upon them be peace, which is rightfully his without them. He presented that as a response to a questioner as if he said: This is the saying of the scholars of the Book, so what is the state of one who has no knowledge? He said: ﴿Thus﴾ that is: like this distant saying from the intent.

﴿The ones who do not know said﴾ And when this was issued from the people of knowledge, it was extremely strange, and its issuance from the ignorant (p-117) was more astonishing. The Exalted alerted that the listener is worthy of saying to him in the count of what cannot be believed: How did the ignorant say? So it was said or could be said: And when their saying is so strange that it is hardly credible, it was as if it was said: Was this truly from them or did they allude to something else? So it was answered by his saying: ﴿Thus﴾ that is: the matter is as we mentioned about them truly, not an allusion to something other than it. When it settled in the soul, it was as if it was said: Did this occur to anyone other than them? It was said: Yes, something more astonishing occurred, which is that the ignorant said: 'Like the idol worshippers and the deniers.'

﴿Like their saying﴾ They opposed and misled the believers, the people of knowledge of the final Book which has no Book like it, and they misled the people of every religion.

And when the disagreement occurred between these groups, it resulted in the judgment of the King who did not create them in vain among them. He said: ﴿So Allah﴾ the Greatest King,

﴿will judge between them﴾ and the judgment is the restriction of the disposer to some of what he disposes of, and about some of what you see to him, as stated by al-Harali. And he affirmed the matter of resurrection by his saying: ﴿On the Day of Resurrection concerning that in which they used to differ.﴾ And the differing is an action from the disagreement, which is a confrontation between two opinions (p-118) regarding what should be the exclusivity of the opinion in it, as stated by al-Harali.