Allah, the Exalted, says:

"Here you are, you love them but they do not love you. And you believe in the entire Book. And when they meet you, they say, 'We believe.' But when they are alone, they bite their fingertips out of rage. Say, 'Die in your rage. Indeed, Allah is Knowing of what is in the breasts.'"

The grammatical analysis of this verse and its recitation has been previously mentioned in His saying, the Exalted, earlier: "Here you are, you have argued about that of which you have knowledge" [Al-Imran: 66]. The pronoun in "you love them" refers to the hypocritical Jews who were mentioned earlier in His saying: "a party from among you" [Al-Imran: 118]. The pronoun in this verse is a noun for the general category, meaning: you believe in all the Books, while they do not believe in your recitation.

Indeed, Allah, the Exalted, has placed the believers in this verse in these conditions that necessitate the hatred of the believers for the hypocritical Jews and their rejection of them. Among those conditions is that they do not love the believers, that they disbelieve in their Book, that they hypocritically act towards them, mock them, become enraged, and await their downfall.

And His saying, the Exalted: "they bite their fingertips" is an expression of intense rage accompanied by the inability to carry it out. From this is the saying of Abu Talib:

"They bite in rage behind us with their fingertips."

And from this is the saying of another:

"And Qais witnessed it, and her support for Qutaiba was nothing but biting with their fingertips."

This biting is with the teeth, and it is a manifestation in the human body that follows the state of the enraged soul, just as biting one hand with the other follows the state of the regretful soul longing for something that is nearly lost. Just as the grinding of teeth is the state of the regretful soul only, and similar to counting pebbles and drawing in the ground for the anxious person and others. This biting is written with the letter 'dad', while the biting of time is written with the letter 'dhad'. One fingertip is called 'unmala' with the 'm' being pronounced as a consonant, and it is said with the opening as well, but the pronunciation with the 'u' is more common. There is no equivalent for this name in its structure except for 'ashudd', and it has counterparts in the plurals.

And His saying: ﴿And you believe in the entire Book﴾ implies that the verse is concerning the hypocrites among the Jews, not the hypocrites among the Arabs. It is objected that the hypocrites among the Jews have not been preserved in reports as having believed outwardly with absolute faith while disbelieving inwardly, as the hypocrites among the Arabs did. Except for what has been narrated regarding Zayd ibn al-Sit al-Qainuqai. It remains that their saying: "We have believed" means: "We have affirmed that he is a prophet sent to you," meaning: "So be upon your religion, and we are your allies and brothers, and we harbor nothing against you except affection." For this reason, some of the believers would take them as confidants. This is a tendency that has been preserved, as it is known that many of the Jews would go to it. This interpretation is supported by the fact that the equivalent of their saying: "We have believed" is biting one's fingers in rage, and it is not what necessitates apostasy as is indicated in His saying: ﴿And when they meet those who believe, they say, 'We have believed.' But when they are alone with their evil ones, they say, 'Indeed, we are with you; we were only mockers'﴾ [Al-Baqarah: 14]. Rather, it necessitates hatred and lack of affection. Abu al-Jawza would say when he recited this verse: "They are the Ibadiyyah."

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

And this attribute may be found among the people of innovation until the Day of Resurrection. And His saying: ﴿Say, 'Die in your rage'﴾, Al-Tabari and many of the commentators said: It is a supplication against them.

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

On this basis, it is appropriate to invoke against them with this, both directly and indirectly. And some said: Rather, the Prophet ﷺ and his nation were commanded to confront them with this. Thus, the meaning of supplication has been removed, while the meaning of reprimand and provocation remains. The meaning aligns with the saying of Musafir ibn Abi Amr:

And we will thrive in our lineage ∗∗∗ and we will poke the eye of whoever envies.

And this meaning is reflected in His saying: "Die in your rage," His saying: ﴿Let him extend a rope to the sky, then cut it﴾ [Al-Hajj: 15].

And His saying: ﴿Indeed, Allah is Knowing of what is in the breasts﴾ is a warning they are confronted with regarding this last interpretation of: "Die in your rage," and it is mere information to Muhammad ﷺ in the interpretation of the supplication in: ﴿Die in your rage﴾. And "what is in the breasts" refers to what one conceals, and the reference here is to beliefs. From this is the saying of Abu Bakr al-Siddiq, may Allah be pleased with him: "He is only the one with the daughter of al-Khārijah," and from it is their saying: "The wolf is envious of its belly." And the term 'self' is a shared term with meanings, of which only what we have mentioned applies in this verse.