And when their intention with these confirmations was to indicate that they are in the utmost steadfastness on what they were upon before his calling; and Allah refused for falsehood to remain without a sign that would expose it; and a proof that would nullify it and disgrace it; He followed that by recounting their saying which they made a proof for their prohibition; so it was indicative of their lack of truthfulness in this decisive judgment with the utmost certainty of fabrication; the one calling them out that their original disease; and the one leading them to deny him; is nothing but envy; so he said - indicating by their expression of descent that he ﷺ was worthy of being thought of as a prophet; by what he had before the revelation of worship; and the noble states; and they presented what indicates his exclusivity out of stubbornness; for what they know of his states necessitating specificity; contrary to what is mentioned in 'the Moon'; and they expressed with the particle of elevation indicating that someone like this whom he mentions does not say it except one who has been overwhelmed by his mind; so they said -: 'Has it been sent down upon him'; meaning: specifically; 'the Reminder'; meaning: that which contradicts what we are upon; and it became mentioned by it; and they added what they indicated by it to specificity explicitly; so they said: 'from among us'; and we are older in age; and have more possessions; and all of this - as you see - is accompanied by their calling him out with great envy; calling him out to the utmost extent with disgrace; for if the matter revolves around the guardianship of the rights of the fathers; so that it is not permissible for anyone to change their religion; and to attack them with a newly invented religion; even if the proofs were established against him; and the arguments supported its truth; then what is it that their fathers did not change the religion of their fathers for what Amr ibn Luhayy - a person not from their tribe - introduced; and they testified against their fathers with misguidance; while they know that what they changed was the religion of Ismail; and before him Ibrahim; and those who followed them from their righteous offspring - peace be upon them -; and if the matter revolves around the innovator; until it became permissible to change the religion of the prophets and those who followed them with goodness - peace be upon them - for what Amr ibn Luhayy introduced; then why do they not change what was innovated from misguidance; with what the Prophet ﷺ brought them and called it 'newly invented'; and if the matter revolves around the truth; then why do they not look at the proofs; and follow the arguments.

And when this was indicative that they are not upon certainty of what they have asserted; he said: 'But'; meaning: they are not certain about what they said; even if they confirmed it to the utmost confirmation; rather 'they are in doubt'; meaning: a hesitation; surrounding them; beginning for them; 'from My mention'; meaning: for this reason they do not remain steadfast in it on one saying; meaning: their states in their sayings; and their actions; are the states of the doubter; and he turned away from the manifestation of greatness; to the singularity; for this context is for the oneness; so singularity is more appropriate for it; and to be a text on the intended after mentioning their deities to cut off the doubts of their obstinate ones.

And when they were truly certain of its reality - even if their saying and their action were the words of one who is in doubt - He said: "Rather"; meaning: they are not in doubt about it in the essence of the matter; even if their saying is the saying of one who is in doubt. And when they had experienced calamities and trials; hardships and tribulations; they might have thought that there would be nothing of the punishment above it. He negated that they had tasted anything of His punishment which He sends when He intends to take revenge; and He expressed it in a way that indicates the totality of the negation throughout all of the past time; saying: "They have not yet tasted"; from the beginning of their affair until now; "the punishment"; meaning: that which I have prepared for the disbelievers. They are in pride and opposition; and if they had tasted it, their resolves would have dissolved; and they would have become the most humiliated of things; and the most insignificant; and the lowest; and the smallest. And the consensus of the people of the script; and most of the reciters; on omitting its 'ya' in writing; and in recitation; is an indication that it is the lesser punishment; which removes the fleshiness of ignorance; and the affirmation of Ya'qub alone for it in both cases; is an indication that it is the punishment prepared for the destruction of the tyrannical nations; not the absolute punishment.