And when He, glorified and exalted is He, clarified that they, when they obstinately opposed Musa, blessings and peace be upon him, as has been mentioned and will come from the texts of the Torah time after time, He caused them to inherit disbelief in their hearts. So they returned to disobedience and daring to transgress the limits. He imposed upon them humiliation and misery and made them subject to anger. In this, there is a warning for whoever seeks to follow that straight path from their condition. And it is a notification that the pious, whose supplications for guidance are answered, are not in any of that. Rather, they said: 'Guide us,' with certainty and sincerity, disavowing the claims and objections against the messengers. It has been indicated that whoever acts contrary to their actions, whether they believe in them or in others from all the sects, is in opposition to their condition with their Lord. So He will not be angry with them, but will fulfill their rewards and grant them safety and joy, which include the opposite of humiliation and misery. So He, the Most High, said: 'Indeed, those who have believed...' Or it may be said that when He, glorified and exalted is He, explained the humiliation of the Children of Israel due to their disobedience and transgression, it was as if it was said: 'So what about the one who obeyed?' And the answer was a general response for them and for others. Or it may be said that when He, the Most High, informed that they were compelled to disgrace, it might have implied that there is no escape for them from it even if they repent. And His habit, glorified and exalted is He, is that when He mentions a promise or a warning, He follows it with a ruling against it so that the speech is complete. Know that the door of repentance is open and the Lord is generous in a general manner.

And Al-Harali said: When the truth, the Most High, concluded the news of the conditions of the Children of Israel, its end was from the highest of their honor with the first address to the lowest of anger against them with this last news about them, in contrast to that first acceptance. And they were the first of the people of the Book to whom the Most High indicated with this conclusion that all who come after them will be following them in a manner similar to what befell them from all the people of the four sects. It has ended. So it was said: 'Indeed, those who have believed...' meaning they claimed faith in what Muhammad, blessings and peace be upon him, called them to. 'And those who have become Jews...' meaning they claimed that they are upon the religion of Musa, blessings and peace be upon him. Al-Harali said: And it is from Al-Hood, which is a return in the inward and steadfastness in it. It has ended. And Abu Amr ibn Al-Ala said: Because they move when reading the Torah and say: 'Indeed, the heavens and the earth moved when Allah, the Exalted and Majestic, gave the Torah to Musa, blessings and peace be upon him.' 'And the Christians,' those claiming that they followed the Messiah, blessings and peace be upon him. Al-Harali said: The plural of Nasrani. If it is from Al-Nasr, then it is a form.

And when this surah was in the appeal to the Children of Israel, encouraging and frightening them, He linked here between their two groups. And since the sect of the Sabians encompasses what has diverged from the foundations of the religions of the people of polytheism, He recited them with the intention of every polytheist, saying ﴿and the Sabians﴾, those who deny the message in human form, who speak of the heavenly idols and the earthly statues, intermediating to the Lord of lords. Al-Harali said: With the hamzah, from صَبَأ يَصْبَأُ صَبْأً (to apostatize), and without the hamzah, from صَبا يَصْبُو صَبْوًا (to incline), the hamzah and the yā' alternate with the صاد and the باء for a general meaning which is a return to a state of childhood after adulthood. Ended.

﴿Whoever believes﴾ means from them, by continuing in faith if he had believed before that, and entering into faith if he was a disbeliever. Thus, it will be from the usage in reality and metaphor. ﴿In Allah﴾ means in His essence. ﴿And the Last Day﴾, belief in which includes belief in all attributes such as knowledge, power, and others, and encourages all good and prevents all harm. ﴿And does righteous deeds﴾ means that he has affirmed what he claimed of faith by following the law of the Messenger who was in his time in outward actions, and he did not differentiate between any of the Messengers nor did he neglect anything of the belief in what the books have brought of righteousness.

Al-Harali said: And it is the action that is observed for flaws, and its origin is sincerity in intention and reaching the utmost in effort according to the knowledge of the doer and his precision. And he said: And the action is what is planned with knowledge - ended.

And when the singular is more indicative of the specification of each one with what he has, and the plural is more indicative of the intention of the generality and cuts off the pretense; he mentioned the singular first and then the plural here, saying: "So for them is their reward" which they were promised for those conditional works with faith. It is originally to make the worker on his work, being "with their Lord". So it is preserved, and there is no fear of forgetfulness upon it, nor does any destruction befall it. "And there is no fear upon them" from anything that may overcome them from all directions. "And they will not grieve" over anything that has passed, but they are in the greatest joy for what they have of honor and freshness, in contrast to what the wrongdoers have of humiliation and misery. And the placement of this verse amidst their stories is good, as they were commanded to kill every male among those other than them, and perhaps they were also commanded to kill the women. So perhaps someone might think from that that whoever believes from among them is not accepted. It was said in the Torah in the story of Midian: "And they killed every male in it." Then it was said: "And Moses became angry and said to them: Why did you leave the females alive?" And they were ten for the Children of Israel according to the saying of Bil'am and his counsel - meaning by what led to fornication. Then it was said: "And the Lord said to Moses: Speak to the Children of Israel and tell them: You are permitted to cross the Jordan to destroy all the inhabitants of the land," and similar to this, some of which may be more explicit than it, has been mentioned in Surah Al-Ma'idah. And in its placement also amidst their stories is an indication of their denial in their saying: "There is no blame upon us concerning the unlettered." [Aali 'Imran: 75] And that the criterion for the protection of blood and wealth is indeed faith and uprightness, and that is present in the text of the Torah in many places, and therein is a threat to them for opposing that with humiliation and misery. And some of that will come at the saying: "Do not worship except Allah" [Al-Baqarah: 83] the verse. Rather, in it is what necessitates the prohibition of the wealth of the one who opposes in religion, for it was said in the middle of the second travel: "And if you meet the ox of your enemy or his donkey while it has a load, return it to him. And if you see the donkey of your enemy kneeling under its load and you intend not to assist him, then assist him and help him." Then he returned to their stories in the best way, for when He, glorified and exalted is He, mentioned to the believers this reward, which He magnified its matter as a motivation by its ambiguity and attributing it to the presence of the Lord, the Benefactor, with various forms of nurturing, and that there is no fear with it nor sadness. He followed that with the fact that they did not believe after seeing what they saw of the manifest signs until He raised the mountain above them, and they knew that He would bury them if they disobeyed. So accepting it was one of the greatest blessings upon them, for its right is to be returned, as it is like faith at the sight of hardship, not faith in the unseen.