And when he mentioned their enmity towards the most distinguished of mankind and their audacity against him with denial and killing, he concluded that with their enmity towards the most perfect of creation and the most distinguished of them, out of jealousy for the revelation of this reminder upon him, both in words and then in indication of what he symbolized regarding their plotting to kill him. He ended that by stating that there is no escape for them from the punishment, for He is All-Seeing of their deeds that necessitate it. He mentioned what is from the subtlety of their actions in their obstinacy in disbelief due to their enmity towards the special angels, who are purely good and have no inclination whatsoever towards hating them except disbelief. He began by mentioning the One who revealed the Qur'an, for their enmity towards the one revealed upon him is due to what was revealed upon him, which is enmity towards his Revealer, for He is the cause of the enmity. So he said, commanding him ﷺ as an indication of what he has perceived of their hidden plotting that is decisive against them: "Say" or it is said - and this is better and clearer -: And when he commanded him ﷺ with what indicated their falsehood in their claim of salvation in the Hereafter for them, and informed him that there must be punishment for them, he commanded him with another proof for both matters. So, on the assumption that it is a proof for the first, it would be abrogated by the first "Say" [Al-Baqarah: 94] without a conjunction, indicating that each of the two proofs is sufficient for what it was brought for. And on the assumption that it is a proof for the second, which he specified, it would be a response to one who might have said: Why does the prolongation not remove them from punishment? "Say" (p-66) meaning: to those who claimed that the abode of sovereignty is exclusively for them while they oppose His special soldiers.

"Who" is an ambiguous name that includes rational beings, both individuals and groups, comprehensively, as Al-Harali said.

"He was an enemy to Gabriel": meaning: for he harms only himself, for his harm does not reach anyone else in any way. And due to his enmity towards him, he is an enemy to Allah, who has chosen him for His closeness and selection for His message. Thus, this adversary disbelieved at that time in all the Books of Allah and His Messengers; and Gabriel; Al-Harali said: It is said that it is a name of servitude, for "Il" is one of the names of Allah, the Exalted, in the highest assembly, and it is the hand of the extension of the Spirit of Allah in the hearts by which Allah revives them with the Spirit of His command, returning to Him in this abode before the return of the spirit of life by the hand of Izrael, peace be upon him, concluded.

Then he explained this omitted news by what he guided to, saying: "For indeed he" meaning: Gabriel.

﴿He sent it down﴾ meaning: the Qur'an which they disbelieved in, due to their envy of that which was sent down to him after they used to seek victory through it, coming with what benefits them, calling to what rectifies them (p-67) and raises them. Since the intention was to establish that it is the speech of Allah and that He commanded its conveyance, He combined between ﴿Say﴾ and ﴿upon your heart﴾ meaning: and it is the most complete of hearts, without saying: upon my heart, which corresponds to Say; and the tool of elevation indicates that the revealed has settled in the heart so that its centers became overwhelmed by it, thus it was manifesting it ﴿by the permission of Allah﴾ the Greatest King, to whom belongs all command, so no one has the right to deny what has been permitted therein. And the one who brought it down did not exceed anything of what he was commanded; and permission is: the lifting of prohibition and granting of capability, being and creation, unless it is prevented by a ruling of diversion, as stated by al-Harali.

﴿Confirming what is before it﴾ of the Books of Allah, the greatest of which is their Book, so they were the most deserving of people to believe in it, and Gabriel, peace be upon him, was the most deserving of the angels of their love for him (p-68) for his bringing it down. And their disbelief in it was disbelief in what they had, so there is no reason for their enmity towards him; and the between is a boundary that is decisive in sense or meaning, as stated by al-Harali.

﴿And guidance﴾ to every good, because it is a clarification of what the obligation has been upon regarding the actions of the hearts and limbs,

﴿And good tidings﴾ meaning: with the clarification of the reward,

﴿For the believers﴾ meaning: those who have faith as an essential attribute, so they do not differentiate between the Books of Allah nor between His Messengers, but wherever the truth leads them, they follow; so those who only believe with their tongues do not enter into that.

﴿So when there came to them what they recognized, they disbelieved in it﴾ [Al-Baqarah: 89] and no one knows what Allah knew of them, even if it was before his ﷺ mission. Allah knows what they were doing; so if they were believers, they would not have opposed the one who brought down good tidings for them, but they are disbelievers, thus they are in punishment, and the Hereafter is not for them but against them.