And when the evidence against the claim of the people of the Book regarding sonship and love continues to stand; and the armies of proof come to aid; until the arrows of speech became entangled in them, what an entanglement it was; Allah, the Most High, said - astonished by their generality; after specifying their elite; informing that they were not satisfied with remaining silent about the wrong until they spoke of the most wrong; pointing to the lowliness of their rank; and the baseness of their status; with the feminine form -: "And the Jews said"; expressing their stinginess; and incapacity; audaciously and ignorantly; by saying - mentioning the hand because it is the place of power; and the outpouring of generosity and support -: "The hand of Allah"; meaning: that which every rational person knows has attributes of perfection; "is tied"; meaning: He does not extend provision to the utmost extent; and this is a metaphor for stinginess; and incapacity; without regard to the meaning of each of its words in their original context; as Allah, the Most High, said: "And do not make your hand tied to your neck, nor extend it completely" [Al-Isra: 29]; and He did not intend by that anything other than generosity and its opposite; neither tying nor neck nor extension at all; rather, this speech became an expression of what occurred metaphorically about it; as if they were pursuing a single meaning; until if the one who is cut off were to be generous to the shoulder, it would be said to him that; and such is abundant in the Book and the Sunnah; among it is the statement of equality; "And she said: in the heavens"; what is meant by it - as the scholars have said - is that it is not from that which the polytheists worship from the idols; he said in Al-Kashaf: and whoever does not look into the science of rhetoric will be blind to discerning the path of correctness in the interpretation of such verses; and he will not be freed from the hand of the critic if it meddles with him.

And when they uttered this vile word; they spoke that dreadful calamity; He informed about what He recompensed them with - glorified and exalted is He - in the manner that the Arabs would address those deserving of destruction from the supplication; He said - expressing in the passive voice; to indicate the inevitability of occurrence; and to teach us how to supplicate against them; and He did not connect it to what preceded it with 'fa' to strengthen it; in the estimation of the question of a questioner -: ﴿Their hands are shackled﴾; a supplication accepted; and a truthful report; about every good; so you can hardly find among them a noble one; nor a brave one; nor one skilled in a craft; even if that did not yield fruit for him; ﴿And they are cursed﴾; meaning: they are distanced, expelled from the Noble Presence; ﴿For what they said﴾; and the meaning is that just as they saw the conditions of the hypocrites decreed in the Torah as a sin; and they acknowledged it; so likewise some of them uttered the word of disbelief; which there is no more heinous than it; and the others remained silent about it; thus they shared in it; and when 'ghul' is a metaphor for stinginess; and the supplication against them with their 'ghul' and cursing them implies that the matter is not as they said; He translates it - glorified and exalted is He - by saying: ﴿Rather, both of His hands are outstretched﴾; and He is exalted above any deficiency; and above everything that falls under misconception; ﴿They are outstretched﴾; indicating by the duality the utmost generosity; so that the response to their words and the denial of them is in the most eloquent manner in cutting off their obstinacy; and refuting their statement.

And when the meaning of this is the affirmation of what they denied in the most eloquent of conditions; He said - clarifying the intended meaning; indicating that He is free in His spending; so it is no wonder that He extends to some without others -: ﴿He spends﴾; and when His spending - glorified and exalted is He - is a realization of choice in varying conditions; to the extent that it surpasses limitation; He pointed to the astonishment at that by expressing with the interrogative tool; and even if they say: that it is a condition in this context; He said: ﴿How﴾; meaning: as; ﴿He wills﴾; meaning: in whatever state He desires; always; whether it be restriction; or extension; or otherwise.

And when their saying was this, it was astonishing; because their book is sufficient in condemning it; rather, it condemns what is lesser than it in obscenity. So how could it be, when what has been revealed in the Qur'an consists of clear statements? He - glorified and exalted is He - said, adding to ﴿"And you will see many of them";﴾ [Al-Ma'idah: 62], confirming the meaning of what has preceded, from His saying: "And whoever Allah intends to test, you will not possess for him from Allah anything"; by making the cause of this saying from them what has come to them of the complete guidance in this miraculous book; upon the tongue of this Prophet, whom they know better than they know their own children -: ﴿And He will surely increase many of them﴾; meaning: of those whom Allah intends to test; then He mentioned the doer of the increase; saying: ﴿What has been revealed to you﴾; meaning: according to what it has of light; and what it calls to of goodness; ﴿from your Lord﴾; meaning: the One who is gracious to you with all that benefits you in this world and the Hereafter; ﴿in great transgression﴾; meaning: a great exceeding of the limit; from which the worlds are filled with every sin and abomination; and that is due to the disease of envy that has afflicted them; because whenever they saw Him - glorified is He - increasing His kindness towards you, they would attack that kindness; and it is - due to what He has of perfection and high status - that the attack against it is one of the greatest proofs against them; and a sign; thus it would be the most intense of enmity; ﴿and disbelief﴾; meaning: a covering of what has appeared to their minds of the light; and what their books have called to of goodness; and this is like how the bat is harmed by the light of the morning; and the stronger the light, the more it increases its harm; and in this is despair from their repentance; and a confirmation of their enmity; and a warning against their alliances; and their affection; meaning: they do not increase with the goodness, greatness, and beauty of your recitation of the verses upon them except in opposition; whenever they find strength; and if they weaken, then in hypocrisy; And when the news of their unity in the misery of disbelief perhaps caused fear from their scheming, He negated that by His saying: ﴿And We cast﴾; meaning: by what we have of overwhelming greatness; ﴿between them﴾; meaning: the Jews; ﴿enmity﴾; and when enmity - which is for one of them to aggress against another - may cease with the cessation of the cause; He indicated that it is necessary and will not cease; by His saying: ﴿and hatred﴾; meaning: for hidden matters that have occurred in their hearts, like the falling of a stone thrown from a height; ﴿until the Day of Resurrection﴾; and when this was indicative of their weakness, He translated it with His saying: ﴿Whenever they kindle﴾; in a manner of repetition; for one of the people; ﴿a fire for war﴾; meaning: by securing its causes; and opening all its doors; ﴿Allah extinguishes it﴾; meaning: He frustrates their intention in that; ﴿Allah﴾; meaning: the One who has all the attributes of perfection; so you do not find them in any land except in humiliation; and under oppression; and the origin of borrowing the fire for it is what is in each of them of dominance; and superiority; and heat in the apparent and the hidden; while the warrior kindles the fire in a high place to gather his supporters; and indeed, the evidence of observation has arisen for the truth of that with the battle of "Banu Qaynuqa"; then "Banu Nadir"; then "Banu Qurayza"; and the three tribes in Medina did not support each other; nor did they assist; then the battle of "Khaybar"; and the people of Fadak and the valley of Qura, who are close to each other; and they did not support each other; nor did they assist; this is in what concerns them specifically; and as for in other than that, they have incited the factions; and gathered the tribes; and perfected their matter according to their claims of schemes; then Allah extinguished their fire; in a physical and metaphorical sense by the wind; and the angels; and imposed upon them their disgrace; and their shame; and made the circle turn upon them - and He brought forth the army of death upon the hands of the believers to them; and to that and similar matters of their harm is the indication in His saying: ﴿And they strive﴾; meaning: they create with the effort of the one striving in a manner of continuity; with what they create of sins; from concealing what they have of the evidence for the truth of Islam; and other types of crimes; ﴿in the earth﴾; meaning: all that they are able to do by action; and the remaining by force.

And when man, by his nature, is a place of deficiency, he should not act; let alone walk; let alone strive except by what pleases Allah. At that time, he does not attribute the action except to Allah, for He is the one commanding it; the Creator of it. Thus, the attribution of striving to man indicates corruption; as he has stated in His saying: ﴿corruption﴾; meaning: for corruption; or of those who are corrupt. ﴿And Allah﴾; meaning: and the state is that He who has all perfection; ﴿does not love the corruptors﴾; meaning: He does not act with them in the manner of one who loves; so He does not support them with an army; nor elevate them in status; nor rectify their affairs. And with that, He has warned them, glorified and exalted is He, in the Torah that if they oppose His command, He will unleash upon them from His punishment; through His servants; and without their mediation; what surpasses enumeration - as has been mentioned previously regarding what is before them from the Torah in its text.