'In the name of Allah, the Most Gracious, the Most Merciful' The Exalted said: "And establish prayer and give zakah, and whatever good you send before yourselves, you will find it with Allah. Indeed, Allah is All-Seer of what you do." "And they said, 'None will enter Paradise except one who is a Jew or a Christian.' Those are their vain desires. Say, 'Bring your proof if you should be among the truthful.'" "Yes, whoever submits his face to Allah while being a doer of good will have his reward with his Lord, and there will be no fear concerning them, nor will they grieve." "And the Jews said, 'The Christians are not on anything,' and the Christians said, 'The Jews are not on anything,' while they recite the Scripture. Likewise, those who do not know say the same as their words. So Allah will judge between them on the Day of Resurrection concerning that in which they used to differ." A group of scholars said: The saying of the Exalted: (And establish prayer) is general. Another group said: It is from the ambiguous parts of the Qur'an. The more likely view is that it is general from one perspective and ambiguous from another. It is general in that prayer is supplication, so it is possible to carry it according to its implication. The Shari'ah has specified it with forms, actions, and words. It is ambiguous in terms of the times and the number of rak'ahs, which is not understood from the wording. Rather, the listener is in need of interpretation in this regard, and all of this is in (And establish prayer). As for zakah, it is ambiguous and nothing else. Al-Tabari said: Allah commanded here with prayer and zakah to counter what preceded from their inclination towards the sayings of the Jews: 'Ra'ina' because that is a prohibition of its type. Then the believers were commanded with what would counter it. The good that is sent forth is diminished because it is an action. So the meaning of "you will find it": you will find its reward and recompense, and that is like its existence. And His saying: "Indeed, Allah is All-Seer of what you do," is a report in the wording, its meaning is promise and warning. And His saying: "And they said, 'None will enter Paradise'" means: The Jews said, 'None will enter Paradise except one who is a Jew,' and the Christians said, 'None will enter Paradise except one who is a Christian.' So He gathered their words and indicated their division of their types according to their differing statements. This is brevity and wrapping. And 'Yahud' is the plural of 'Ha'id,' like 'A'id' and 'Uwd.' Its meaning is the repentant returner, and similar in the plural is 'Bazil' and 'Bzl,' 'Ha'il' and 'Hawl,' 'Bair' and 'Bur.' It is said that it is a source by which the singular and plural are described, like 'Fatar' and 'Adal' and 'Rida.' Al-Farra' said: Its origin is 'Yahudi' with the two y's omitted in an irregular manner. Ubayy ibn Ka'b read: 'except one who is a Jew.' And Allah refuted them and made their saying a vain desire. They had previously cut off with His saying: "So wish for death" [Al-Baqarah: 94]. And Muhammad ﷺ commanded them to show proof.

It is said that the 'h' in "Hātū" is original from "Hātā, yuhātī", and the conjugation of this word is dead except for the command form of it. It is said that it is a substitute for the hamzah of "ātā", and it is said that it is a hint. The hamzah of "ātā" was required to be omitted. The proof is the evidence that establishes certainty. Al-Tabari said: The demand for evidence here necessitates the affirmation of consideration, and it refutes those who deny it. The saying of the Jews: "We will never" is a negation, after which "Bala" is a positive response in the answer to the negation, an improvised particle for that. It is said that it is "Bal" with the addition of the 'y' to remove it in accordance with the pattern that is in "Bal".

And "Aslama" means: he submitted, surrendered, and obeyed. From this is the saying of Zayd ibn Amr ibn Nufail:

And I have submitted my face to the One to whom the clouds submit, carrying sweet, pure water.

The face is specifically mentioned because it is the most noble part seen of a person and the place of the senses. In it, honor and humiliation appear. Therefore, it is said: the face of the matter, meaning its most significant and noble part. Al-A'sha said:

I interpret the judgment based on its face; my ruling is not by the unjust desire.

It is correct that the face in this verse refers to the intention. "And He is Beneficent" is a clause in the position of the state. The pronoun in "lahu" returns to the word "man", and likewise in his saying: "ajruhu". It returns in "alayhim" to the meaning, and likewise in "yahzanun". Ibn Muhaisin read "fa la khawfa" without the nun in the raised 'fa'. It was said that this is a lightening, and it was said that the intended meaning is "fa la al-khawf", so the 'alif' and 'lam' were omitted. Fear is for what is anticipated, and sorrow is for what has already occurred.

And His saying, the Exalted: "And the Jews said" means that each group claimed that it is more deserving of Allah's mercy than the other. The reason for the revelation of the verse is that the Christians of Najran gathered with the Jews of Medina at the Prophet, blessings and peace be upon him, and they quarreled. The Jews disbelieved in Jesus and his religion and the Gospel, and the Christians disbelieved in Moses and the Torah. In this, each group disbelieved in its scripture, because the Gospel includes the truth of Moses and the affirmation of the Torah, and the Torah includes the glad tidings of Jesus and the validity of his prophethood. Both of them include the truth of Muhammad, blessings and peace be upon him. So Allah rebuked them for their lies, and in their books is contrary to what they said.

And in His saying, the Exalted: "And they recite the Book", there is a hint to the Ummah of Muhammad, blessings and peace be upon him, to adhere to the Quran and to abide by its limits, as Al-Hurr ibn Qays said about Umar ibn al-Khattab, who used to stop at the Book of Allah. The Book they recite is said to be the Torah and the Gospel, so the 'alif' and 'lam' are for the genus, and it is said that it is the Torah because the Christians adhere to it, so the 'alif' and 'lam' are for the covenant.

There is a difference of opinion regarding the meaning of His saying: ﴿They do not know﴾. The majority said: He meant by that the disbelievers of the Arabs; because they have no scripture. And 'Ata said: The intended meaning is the nations that existed before the Jews and Christians. And some said: The intended meaning is the Jews, and it seems that their statement has been repeated, and this is weak. And Allah, the Most High, informed them that ﴿He will judge between them﴾, meaning that He will reward whoever was upon something true and punish whoever was upon something false. And Al-Zajjaj said: The meaning is that He will show them visibly who will enter Paradise and who will enter Hell. And ﴿The Day of Resurrection﴾ is named for the rising of the people from their graves, as that is the beginning of all that occurs on that day, and the continuation after it. And His saying: 'They were' in the past tense is good in consideration of the ruling, and this is not from placing the past in the position of the future, because their disagreement is not on that day but rather in this world.