And when it was established that it is from Allah, with the testimony of Allah Himself regarding their inability to oppose, their insistence on denial became ugly to them. This was in light of the testimony of someone they trust among the people of the Book. So Allah, the Exalted, said: "Say, 'Have you seen..." meaning: inform me and clarify for me, and present even a part of an argument or proof. "If it is..." meaning: this which is revealed to me and I bring to you and warn you and inform you that it is from Allah, then it is "from Allah," meaning: the Greatest King.

And when the purpose of the Surah is to warn the disbelievers who do not reflect on knowledge, but their affair is to cover knowledge and sciences, He began with the conjunction indicating complete gathering to compare the two matters combined without delay. This indicates the hastening in disbelief without reflection. [He said]: "And you disbelieved in it," meaning: on this basis. "And a witness testified," meaning: one or more "from the Children of Israel," those whose custom it is for you to consult and trust. "Like it," meaning: like what is in the Qur'an (p-138) that whoever affirms the Oneness has believed, and whoever associates partners has disbelieved, and that Allah revealed that in the Torah and the Gospel and all their scriptures. Thus, their books matched it, and their messengers corroborated it, and their prophets, blessings and peace be upon them, called to it and commanded it. Then He caused the testimony to be followed by a consequence and elaborated, saying: "So he believed," meaning: this one who testified to this testimony with this Qur'an when he saw it confirming what was mentioned and knew that it is the Book which their books had given glad tidings of. So he was guided to place the thing in its proper place, and he placed it and did not show arrogance.

And when the one who carries [the burden] for them after these proofs to persist in disbelief is merely pride and arrogance, He said: "And you showed arrogance," meaning: you exhibited pride by turning away from it, seeking thereby leadership, pride, and distinction. So you were after the testimony of this witness obstinate without any doubt at all, and you went astray [and disbelieved], thus placing the thing in the wrong place, and the door of guidance was closed upon you.

And when they claimed that they were the most guided of people and the most just among them, and whoever rejected the testimony of the Creator and the creation was a great oppressor, truly misguided despite knowledge. Allah, glorified and exalted is He, said, beginning to indicate that the intended response is: Did you not realize that by your turning away from faith after knowledge, you have committed a great injustice by placing disbelief in the position of faith? So you would be misguided, deliberately leaving the path that leads to it. "Indeed, Allah," meaning: the Greatest King, the Possessor of Might and Wisdom, "does not guide the people," meaning: those who have the ability to act upon what they intend to attempt, "the wrongdoers," meaning: those who are characterized by placing matters in their improper places. Therefore, He does not guide you because there is no one more entrenched in the oppression that has caused your misguidance than you. As for whoever among you is knowledgeable, the matter is clear for him. And as for whoever among you is ignorant, he is like the knowledgeable one due to his lack of contemplation of such evidence, which is only between the knowledgeable one with the Arabic tongue and its revelation to him except through contemplation along with abandoning desires. Al-Hasan said - as narrated by Al-Baghawi - the response is: Who is more misguided than you, as He said in "Fussilat": "Say, 'Have you considered: If it is from Allah and you disbelieve in it, who is more misguided than one who is in a great schism?'" [Fussilat: 52] Thus, the verse contains a connection: it mentioned faith first as evidence against its opposite second, and arrogance, oppression, and lack of guidance second as evidence against their opposites first. The secret is that He mentioned the two causes of happiness, encouraging and warning.