And when He (the Most High) informed of the corruption of their deeds; He indicated that by His saying - opening up; clarifying the condition of the Christians as He clarified the condition of the Jews; and confirming the conclusion of the verse of conveying with what negates their claims regarding sonship; and love -: ﴿Certainly, they have disbelieved﴾; meaning: they have concealed what the transmission indicated; and reason guided to it; ﴿those who said, 'Indeed, Allah'﴾; meaning: regarding what He has of the attributes of majesty and beauty; ﴿is the Messiah﴾; so He clarified by the form of 'Fa'il' - which can be for the one acted upon - his distance from what they claimed about him; then He clarified that with His saying: ﴿the son of Mary﴾; as a clarification; with no ambiguity alongside it; and when the claim of union; which is the saying of the Jacobites; is more severe in disbelief; and more negating of the deity than the claim of trinity; which is the saying of the Nestorians; and the Melchites; who speak of the hypostases; He presented it; and the Most High clarified that they contradicted in it the matter of the Messiah; whom they claimed to be the deity; so He said: ﴿And they said﴾; meaning: they said this which they disbelieved in; while the case is that he said to them; ﴿the Messiah﴾; as a pressure upon them; and a call to what is the truth; ﴿O Children of Israel﴾; meaning: the one who was honored by the worship of Allah; and by naming him as His servant; ﴿Worship Allah﴾; meaning: the Greatest King; to whom all things are under His dominion; so He commanded them to fulfill the right for its people; reminding them of His greatness; then He reminded them of His kindness; and that He and they in that are of one law; so He said - introducing what relates to it; because it is more important for their denial of it -: ﴿My Lord and your Lord﴾; so they did not obey the true deity; nor the one they claimed to be a deity; so there is none more misguided than them; nor more foolish; Abu Hayyan said; in 'Al-Nahr': And this which Allah (the Most High) mentioned about him is mentioned in their Gospel; they read it and do not act upon it; and it is the saying of the Messiah: 'O assembly of the baptized - and in another narration: O assembly of the peoples -; come with us to my Father; and your Father; and to my God; and your God; and to my Savior; and your Savior'; it has ended.

And I have previously mentioned in 'Al-Imran' and other places much evidence of that; and much of it will come in this surah and others.

And when He commanded them with what is understood from it, the sincerity to Allah, glorified and exalted is He, in worship; for what He mentioned of His majesty; and that everything besides Him is a created being; and because He is the richest of the rich; whoever associates anything with Him, his worship will not be accepted. He explained this by saying: ﴿Indeed, whoever associates﴾; meaning: now; or after now; in a time of times; ﴿with Allah﴾; meaning: the One who is unique in majesty; in worship; or in what is specific to Him from attributes; or actions; ﴿then Allah has forbidden﴾; meaning: the One to whom belongs all command; so there is no command for anyone with Him; ﴿upon him is the Paradise﴾; meaning: He has prevented him from entering it; a great and inevitable prevention. And when the prevention from the abode of the happy indicates that he is in the abode of the wretched; He made it clear; so He said: ﴿and his abode﴾; meaning: the place of his dwelling; ﴿is the Fire﴾; and when it is the custom of the world that whoever is afflicted by oppression seeks to be rescued from it by his supporters; and helpers; He negated that - glorified is He -; manifesting the description that necessitates their misery; as an explanation; and a generalization; so He said: ﴿And for the wrongdoers﴾; meaning: for them; for their wrongdoing; ﴿there are no supporters﴾; neither by ransom; nor by intercession; nor by overpowering through open defiance; nor by secrecy; because whoever places his deeds in the wrong place; and is walking in darkness; he cannot possibly resist one who is in complete light; and this is a threat against disbelief; so it is not correct that it be against any disobedience; even if it is a major one; thus the statement of the Mu'tazila is invalidated.