And when what has passed in this Surah is predominantly about the disgrace of the People of the Book, especially the Jews, and the statement that they have bitten down on disbelief, and have turned away from denial, and have become accustomed to falsehood, and have rebelled against the commands of Allah; this necessitated that it might occur to the mind that if any of them were to believe, it would not be accepted; or for them to say: there is no benefit in our supplication at that time; so do not call us. He informed that the door is open for them and for others from all the people of the religions; and that there is nothing between a person and being among them except a lack of sincerity; so if he is sincere, he is permitted to enter; and it is announced that he is accepted. Or it could be said - and this is better - that when He informed about many of them with an increase in disbelief, He encouraged the other group in a way that encompasses others; or it could be said: when the speech with them became lengthy, it might have been thought that the matter - in terms of encouragement, intimidation, command, and prohibition - was specific to them; thus the announcement occurred that they and others from all the sects are equal in that, honoring the status of this noble Prophet, with the universality of the call and the comprehensiveness of the message. So He said - glorified and exalted is He -: "Indeed, those who have believed"; meaning: they said: we have believed; "and those who are Jews"; meaning: the Jews; "and the Sabians"; meaning: those who profess the celestial idols and the earthly idols; "and the Christians"; meaning: those who claim to follow the Messiah - peace be upon him. And when the Jews had worshipped idols, drawing near to the stars, in seeking to invoke the spiritual beings, engrossed in magic, which their Prophet Moses - peace be upon him - came to abolish; and this was the meaning of the religion of the Sabians; and it distinguished between the two factions of the Children of Israel by it; being sufficient with them from mentioning the rest of the polytheists; due to what has passed in "Al-Baqarah"; and due to what has preceded in this Surah from the condemnation of the Jews, by breaking the covenant, disbelief, cursing, hardness of heart, repeated treachery, concealing the Book, hastening to disbelief, hypocrisy, being specific to disbelief, injustice, wickedness, and other calamities that fill the ears; the acceptance of their repentance was deserving of denial; and they themselves denied - out of obstinacy - the success of the Arabs; whoever among them believed and whoever did not believe; thus the situation necessitated that the two groups be in the realm of affirmation; and there was no prior mention of the Sabians here; so they were excluded from it; indicating that the position does not necessitate it for them; so it began with mentioning them as an objection; and it indicated the news about them with the news of "Indeed"; or that when the position was for encouraging repentance; and making these, despite their disgraceful state of manifesting their misguidance, as if there is no denial of accepting their repentance; others were more deserving of that. And when the state of the Christians was ambiguous, they were placed in the realm of possibility for being included with the Jews; due to what has preceded from their condemnation; and with the Sabians; due to the lightness of their state; in that although the foundation of their religion is correct, their previous condemnation in this Surah did not reach the level of the condemnation of the Jews; "Whoever has believed"; meaning: among them; sincerely from his heart; and perhaps he left the neighbor as an emphasis on generalization; "in Allah"; meaning: the One who has all majesty and honor; "and the Last Day"; meaning: the day in which the servants are resurrected with their souls and bodies; and whoever mentioned it is upon asceticism; and has deviated in worship; and by believing in Him, the completeness of knowledge of Allah (the Exalted) is attained; by believing in His complete power; "and has done righteous deeds"; meaning: he has confirmed his heart's belief with actions in accordance with what he was commanded; to combine between the virtues of knowledge and action; and to have the heart align with the limbs; "then there is no fear upon them"; it is considered in this world; nor in the Hereafter; "nor are they"; meaning: specifically; "grieving"; meaning: over something that has passed; because nothing will escape them that they would regret at all; and as for others, they are in grief forever; and in the verse is a refutation of them in their saying: "There is no way upon us concerning the unlettered" [Al-Imran: 75]; which is referred to in this Surah; in relation to their eating of unlawful things; in various places; and in the texts of the Torah that are present among them now is the greatest advice for them in that; as has preceded in the beginnings of "Al-Baqarah"; and He said in the fourth book of it - when mentioning the wandering; and their commandments; when He brought them into the holy land; and established them in it with things; among them the offering -: (And if a stranger dwells among you, who comes to me; or among your children for your generations; and brings an offering for the pleasing aroma of the sacrifice to the Lord; he shall do as you do; and let there be one statute for you; and for those who come to me; and dwell among you; a perpetual statute for your generations; and those who come to me from the strangers shall be before the Lord like you; and let there be one statute for you; and one ordinance for you; for you and for those who come to me; and dwell with you.)