His saying, exalted and majestic is He: "And when Jesus came with the clear signs, he said, 'I have come to you with wisdom and to make clear to you some of that in which you differ. So fear Allah and obey me.' Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path." "So the factions differed among themselves. So woe to those who have wronged from the punishment of a painful day." "Are they waiting except for the Hour to come upon them suddenly while they perceive not?" "The close friends, that day, will be enemies to one another, except for the righteous." "O My servants, there is no fear upon you today, nor will you grieve."

"The clear signs that Jesus, peace be upon him, brought are: the raising of the dead and the healing of the blind and the leper, among other things. And Qatadah said: the Gospel. And the wisdom is: prophethood, as said by Al-Suddi and others.

And His saying, exalted and majestic is He: "And to make clear to you some of that in which you differ." Abu Ubaidah said: "Some" means "all," and this is weak; the language rejects it, and there is no evidence for it from the saying of Labid:

"...or some of the souls may be taken by its dove."

Because he meant his own soul and the soul of the one with him, and that is some of the souls. The meaning that the majority have gone to is that the difference among people is in many matters that cannot be counted, including worldly and religious matters, and some of which have no place in religion. Every prophet is only sent to clarify the matters of religions and the Hereafter, and that is some of what they differ in. And His saying, exalted and majestic is He: "This is a straight path" is a narration from Jesus when he pointed to his law.

And the "factions" mentioned: the majority of the interpreters said: He meant, exalted is He, that the Children of Israel differed and formed factions. Among them were those who believed in him, and they were few, and others disbelieved. This is if he was present among them. And Qatadah said: The factions are the four who had the opinion and the debate directed to them regarding the matter of Jesus, peace be upon him. And Ibn Habib and others said: The factions are the Christians, their sects diverged regarding him after his ascension, peace be upon him. One group said: He is Allah, and they are the Jacobites. Allah, exalted and majestic is He, said about them: "Certainly, they have disbelieved who say, 'Allah is the Messiah, the son of Mary.'" (Al-Ma'idah: 17). And another group said: He is the son of Allah, and they are the Nestorians. Allah, exalted and majestic is He, said about them: "And the Christians said, 'The Messiah is the son of Allah.'" (At-Tawbah: 30). And another group said: He is the third of three, and they are the Melkites. Allah, exalted and majestic is He, said about them: "Certainly, they have disbelieved who say, 'Allah is the third of three.'" (Al-Ma'idah: 73). And His saying, exalted and majestic is He: "Among them" means: from among them and from themselves, their evil arose, and the difference did not enter upon them from others.

The pronoun in: ﴿ "they are looking" ﴾ refers to Quraysh, and the meaning is: they are waiting. And ﴿ "suddenly" ﴾ means: unexpectedly, without any prior indication or warning. Then Allah, glorified and exalted is He, described some of the conditions of the Day of Resurrection. Indeed, due to the terror of its onset and the fear surrounding the people in it, every close friend who was in this world without piety will turn against and hate one another. This is because he sees that harm has come to him from his friend. As for the pious, they see that benefit has come to them from one another. This is the meaning of the words of Ali and Ibn Abbas, may Allah be pleased with them.

And His saying, glorified and exalted is He: ﴿ "O My servants" ﴾ means: it is said to them, that is, to the pious. And Asim read in the narration of Abu Bakr: "O My servants" with the 'ya' opened. This is the original form. Nafi, Abu Amr, and Ibn Amer read: "O My servants" with the 'ya' silent. Ibn Kathir, Hamza, Al-Kisai, and Hafs from Asim read: "O My servants" with the 'ya' omitted. Abu Ali said: omitting it is better, because it is in a position of tanween and it has replaced it. Just as tanween is omitted in the singular noun being called, so too is the 'ya' omitted here due to its being silent on a letter, just as tanween is omitted likewise. And it does not separate from the added noun just as tanween does not separate from the noun that has tanween. Al-Tabari mentioned from Al-Mu'tamir, from his father, that he said: I heard that when the people are resurrected, there is no one among them except that he is terrified. Then a caller will call: ﴿ O My servants, there is no fear upon you today, nor will you grieve ﴾, and all the people will hope for it. He said: and it is followed by: ﴿ those who believed in Our signs and were Muslims ﴾ [Az-Zukhruf: 69]. He said: then all the disbelievers will despair of it.

And Al-Hasan, Al-Zuhri, Ibn Abu Ishaq, Isa ibn Umar, and Yaqub read: "no fear" with the 'fa' in the accusative without tanween. Ibn Muhaysin read: "no fear" with the 'fa' in the nominative without tanween.