And when he included the Jews in this address and made clear the condition of turning away with the tool of doubt and its occurrence, the soul yearned to know their punishment. He indicated to it, describing them with some of the most severe of their actions, saying: - And Al-Harali said: And when this Surah was revealed to clarify what was ambiguous to the people of the Gospel, the mention of the people of the Torah was made in it generally by the essentials of their mention. This is because the details of their matter have been recounted in Surah Al-Baqarah. Thus, the matter of the people of the Torah in Surah Al-Baqarah was detailed, while the people of the Gospel were mentioned generally. And the matter of the people of the Gospel in Surah Al-Imran was detailed, while the mention of the people of the Torah was general. Since the confusion of the people of the Torah in the scripture occurred, the detailed mention of them took place in Surah ﴿Alif Lam Meem﴾ [Al-Baqarah: 1] ﴿This is the Book﴾ [Al-Baqarah: 2]. And when the ambiguity of the matter of the people of the Gospel regarding the divine was present, the clarification of what was ambiguous to them was in Surah ﴿Alif Lam Meem﴾ [Al-Imran: 1] ﴿Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence﴾ [Al-Imran: 2]. This mention came to the people of the Torah as a balance between them and the people of the Gospel regarding what they disbelieved in the signs of the meaning they shared in the matter of divinity concerning 'Uzayr. They specialized in killing the prophets and killing the good people who enjoin justice; this has ended. So Allah, the Exalted, said: ﴿Indeed, those who disbelieve﴾ and they are the ones whom Allah has forsaken ﴿in the signs of Allah﴾ in the manifestation of the Greatest Name, indicating the greatness of their disbelief by it being among what has been attributed to Him, glorified and exalted is He. Al-Harali said: And in His mention with the form of continuity, what occurs from them of disbelief in the signs of Allah at the end of the Muhammadan day with the Dajjal, for they are his followers ﴿and they kill the prophets﴾ indicating what they have persisted in of tyranny against the prophets until they had an entrance in the testimony of the Prophet ﷺ which Allah granted him in what he would invoke, where he would say ﷺ: 'O Allah, grant me a martyrdom in ease from You and health.'

And when their killing of one another was without any doubt at all, but rather for pure disbelief and stubbornness, because the prophets are free from having any worldly or otherworldly right for anyone before them, He said: ﴿without right﴾ meaning neither small nor great in the essence of the matter nor in their belief about it. This is more eloquent than what is in Al-Baqarah, according to the usual actions of the wise, beginning with the lighter and then the heavier. And when He specified the mention of the most complete of creation, He expressed it in a way that encompasses their followers, saying, reiterating the action as an increase in blaming them and reproaching them: ﴿and they kill those who command with justice﴾ meaning with fairness. And since this includes those who have no power to kill them from the angels, He said: ﴿from the people﴾ meaning all of them, whether they are prophets or not. It is permissible that what is meant by this restriction is an increase in their reproach, that they kill their own kind, which it is their right to be familiar with and strive for its preservation. And this is a confirmation that their killing is merely out of aggression. Al-Harali said: In it is an indication of the continuation of their dominance over the people of goodness among the kings and leaders. Thus, it contained a hint of what they employed in it from the knowledge of medicine and their mixing with the leaders of the people through the medicine that many of them resorted to for killing them, whether intentionally or by mistake, so that this would occur at their hands secretly in this nation, similar to what occurred at the hands of their ancestors in the public killing of the prophets. End of quote.

And it is permissible that the report about them is omitted, and the implication is: that they are sealed upon their hearts, or: they do not believe, or: they continue to argue with you and dispute with you and seek to harm you. ﴿So give them tidings of a painful punishment﴾ meaning make it known to them that they have a place of glad tidings. It is from the valley: Their greeting among themselves is a blow and a wound.