His saying, glorified and exalted is He: "And We gave Moses the Book and made it a guidance for the Children of Israel, that you not take from besides Me a guardian." "O offspring of those We carried with Noah, indeed he was a grateful servant." "And We decreed to the Children of Israel in the Book that you will surely cause corruption in the land twice and you will surely be arrogant with great arrogance."

The saying of the Most High, "And We gave" is connected to what is in His saying: "Glory be to Him who took His servant by night" [Al-Isra: 1] in the estimation of the news, as if He said: We took Our servant by night and showed him Our signs. And "the Book" refers to the Torah. The pronoun in "We made it" can be understood to refer back to "the Book," and it can also refer back to "Moses, peace be upon him." And His saying, glorified and exalted is He: "that you not take" can be in the position of an accusative with the estimation of: dislike, and it can be in the position of a genitive with the estimation of: by not taking, and it can be that "that" is explanatory in meaning: that is, as He said: "that you walk and be patient" [Sad: 6]. So it is in this with a command, and it is in these verses with a prohibition. The meaning in these estimations is: We made that so that you do not take, O offspring. And it is possible that "offspring" is an object, and it is possible that "that" is extra, and it is implied in the speech a saying whose estimation is: We said to them: do not take. And as for implying the saying and not making "that" extra, it does not fit; because what comes after the saying is either a sentence that is reported, or it is a translation of a speech that is not exactly the same, so the saying works in the translation as you say - to one who said there is no deity except Allah -: you said the truth. And His saying: "that you not take" is directed to the address, as Abu Ali said. And the majority of the people read: "that you not take" directed to the address, and Abu Amr alone read: "that they not take" with the pronoun of the absent. This is the reading of Ibn Abbas, Mujahid, Qatadah, Isa, and Abu Raja. And "the guardian" is a noun derived from reliance, meaning: relying on Him in matters, so he makes Him a deity in this way. Mujahid said: "guardian": partner.

The majority of people read: "dhurriyyata" with a dammah on the dhāl. ʿĀmir read it with a fatḥah, and Zayd ibn Thābit, Abān ibn ʿUthmān, and Mujāhid also read it with a kasrah. All of this is with a shaddah on the rā' and the yā'. It was narrated from Zayd ibn Thābit with a fatḥah on the dhāl, an easy pronunciation of the rā', and a shaddah on the yā', on the pattern of faʿīlah. The word "dhurriyyata" has the pattern of fuʿūlah; its origin is "dhurūrah". The second rā' was replaced with a yā' and was then assimilated, and then the rā' was broken to match the yā'. All of these read: "dhurriyyata" with the nasb, and that is plausible, either as the object of "yattakhidhū", and the meaning would be: that no human should be taken as a god besides Allah, or as a call, meaning: O dhurriyyah, for it is an address to the world. Some people said: this only makes sense according to the reading of the one who read: "allā tattakhidhū" with the tā' from above, and it is not permissible according to the reading of the one who read with the yā' from below; because the verb is for a third person and the call is for an addressee. Transitioning from the third person to the address is only made easier with the indication of the words to the intended meaning, and in the call, there is no indication except to the utmost of contrivance. Or it is on the nasb with an implied meaning, or it is a substitute for his saying: "and wakīlan", and this also involves contrivance. A group read: "dhurriyyatu" with a rafʿ on the substitute for the raised pronoun in "yattakhidhū", and this also aligns with the reading with the yā', and it is not permissible according to the reading with the tā'; because it cannot be substituted for an addressed pronoun. If I said: "I struck you, Zayd," as a substitute, it would not be permissible. His saying: ﴿dhurriyyata man ḥamalnā maʿa Nūḥ﴾ only expresses this phrase about the people who were referred to in the verse according to the mentioned disagreement. This phrase also indicates the enumeration of the blessing upon the people in the salvation that led to their existence. Disbelief and disobedience are disgraceful alongside this blessing, and those who were carried with Nūḥ and descended are his sons by descent; because he is the smaller Adam, and everyone on earth today is from his lineage. This is the statement of the majority, and it was mentioned by al-Ṭabarī from Qatādah and Mujāhid, and if there were others with him, they did not descend. Al-Naqqāsh said: the name of Nūḥ is ʿAbd al-Jabbār, and Ibn al-Kalbī said: his name is Faraj, and he described him as being thankful because he praised Allah in every situation, and for every blessing, for food, drink, clothing, and other than that, blessings and peace be upon him. This was said by Salman al-Fārisī, Saʿīd ibn Masʿūd, Ibn Abī Maryam, and Qatādah.

And His saying, the Exalted: ﴿Wa qaḍaynā ilā banī Isrā'īl﴾, al-Ṭabarī said: the meaning of "qaḍaynā" is we completed, and it was reported from others that he said: "qaḍaynā" here means: we informed. It was reported from others that they said: "qaḍaynā" means: in the Mother of the Book.

Al-Qāḍī Abū Muḥammad, may Allah have mercy on him, said:

And indeed, the meaning of "We decreed" with "to" in this context is that this matter is among what Allah, glorified and exalted is He, decreed in the Mother of the Book concerning the Children of Israel and obligated them to it. Then He informed them of it in the Torah through the tongue of Musa. So when He intended here to inform about both matters concisely, He made "We decreed" indicative of the decree in the Mother of the Book, and He coupled it with "to" indicating the sending down of good to the Children of Israel. The intended meaning is understood through these words. Therefore, Ibn Abbas, may Allah be pleased with him, explained once by saying: "And We decreed to the Children of Israel" means: We informed them. And he said another time: It means: We decreed upon them, and "the Book" here refers to the Torah; because the oath in His saying, blessed and exalted is He: "Surely you will cause corruption" is not directed to be made "the Book" the Preserved Tablet. And Said ibn Jubair and Abu Aliyah al-Riyahi read: "in the books" in the plural form. Abu Hatim said: The reading of the people is in the singular form. And the majority read: "Surely you will cause corruption" with the 'ta' being pronounced with a dammah and the 'sin' being pronounced with a kasrah. And Isa al-Thaqafi read: "Surely you will cause corruption" with the 'ta' being pronounced with a fathah and the 'sin' and 'dal' being pronounced with a dammah. And Ibn Abbas, Nasr ibn Asim, and Jabir ibn Zayd read: "Surely you will cause corruption" with the 'ta' being pronounced with a dammah, the 'sin' with a fathah, and the 'dal' with a dammah. And His saying, glorified and exalted is He: "And surely you will be arrogant" means: you will be arrogant in disobedience to the commands of those who command obedience to Allah, and you will seek in the earth to be high and cause corruption, and you will oppress those whom you are able to oppress, and so on.

Qadi Abu Muhammad, may Allah have mercy on him, said:

The implication of these verses is that Allah, glorified and exalted is He, informed the Children of Israel in the Torah that there will occur from them disobedience, tyranny, and disbelief in the blessings of Allah, glorified and exalted is He, upon them in the messengers, the books, and other than that. And that He will send upon them a nation that will overpower them, kill them, and humiliate them. Then He will have mercy on them after that and grant them victory and return them to their former state of prominence. They will then commit sins and be ungrateful for the blessings, and oppression and killing will occur, and disbelief in Allah from some of them. So Allah will send upon them another nation that will destroy their homes, kill them, and expel them with a painful expulsion. And He granted existence after that to this entire matter. It is said that between the two times: the end of the first and the beginning of the second, there were two hundred years and ten years of perpetual kingship by prophets. And it is said: seventy years.