'The Exalted and Glorious says: "Then We followed them with Our messengers, and We followed with 'Isa, son of Maryam, and We gave him the Gospel, and We placed in the hearts of those who followed him compassion and mercy, and a monasticism which they innovated; We did not prescribe it for them except seeking the pleasure of Allah. But they did not observe it with the observance it deserved. So We gave those among them who believed their reward, and many of them were disobedient." "O you who have believed, fear Allah and believe in His Messenger; He will give you a double portion of His mercy and will make for you a light by which you walk, and He will forgive you. And Allah is Forgiving and Merciful." The meaning of "We followed" is: We came to them after the first ones. It is derived from the back, meaning: the second comes behind the first, so the first is in front of the second. This is similar to the rhymes that come at the end of the verses of poetry. Then He mentioned 'Isa, peace be upon him, as an honor and specification. Al-Hasan read: "the Gospel" with a fatha on the hamzah. Abu al-Fath said: This is an example with no equal. And "compassion and mercy and monasticism" are the objects of "We placed." The placing in this verse means: creation. And His saying: "they innovated it" is a description of "monasticism," and He specified it by stating that it was innovated because compassion and mercy in the heart do not allow for earning for the person in them. As for monasticism, it involves bodily actions along with something in the heart, so there is a place for earning in it. Qatadah said: Compassion and mercy are from Allah, the Exalted and Glorious, and monasticism is what they innovated. The intended meaning of compassion and mercy is the love of some of them for others and their mutual affection. The intended meaning of monasticism is the rejection of women and the establishment of monasteries. The Mu'tazilah interpret "monasticism" as being accusative by implying a verb that is explained by "they innovated it" and it is not conjoined with compassion and mercy. They argue that a person creates his actions, so they interpret the verse this way, and Abu Ali also interpreted it similarly. It has been narrated regarding their innovating monasticism that they split into three groups: one group fought the kings for the religion and was defeated and killed; another group sat in the cities calling to the religion and explaining it, but did not fight, so the kings took them and executed them; and a third group went out to the wilderness, built monasteries and hermitages, and sought to submit on the condition of isolating themselves, so they were left alone. They called themselves monks, and their name is derived from "rahb," which means fear. This is their innovation. Allah, the Exalted and Glorious, did not prescribe that for them, but they did that seeking the pleasure of Allah. This is the interpretation of Abu Umamah and a group. Mujahid said: The meaning is: We prescribed it for them seeking the pleasure of Allah. So "prescribed" in this context means: decreed. The wording also allows for the meaning: We did not prescribe it for them except in the generality of the recommended acts; because seeking the pleasure of Allah through acts of devotion and supererogatory prayers is prescribed for every nation, so the exception, based on this possibility, is connected.

And the people differed regarding the pronoun in His saying, the Most High: "So they did not observe it as it should be observed." Who is meant by it? It was said: Those who innovated monasticism for themselves did not remain upon that nor did they fulfill its right. Rather, they changed and altered. This was said by Ibn Zayd and others. The statement is valid even if among them there were those who observed it, meaning: they did not all observe it. In this interpretation, it is necessary for everyone who begins with movement and voluntary action that it is incumbent upon him to observe it as it should be observed. Ibn Abbas, may Allah be pleased with him and others said: The pronoun refers to the kings who fought them and expelled them. Al-Dahhak and others said: The pronoun refers to the descendants who came after the innovators of it. And the rest of the verse is clear. Ibn Mas'ud, may Allah be pleased with him, read: "We wrote it upon them, but they innovated it."

And His saying, the Most High: "O you who have believed, fear Allah and believe in His Messenger," the people differed, who is being addressed by this? A group of the interpreters said: This was addressed to the People of the Book. The meaning is: O you who have believed in Jesus, fear Allah and believe in Muhammad. This meaning is supported by the authentic hadith from the Prophet, blessings and peace be upon him: "Three will be given their reward by Allah twice: a man from the People of the Book who believed in his Prophet and believed in me." The hadith. Others said: The address is to the believers from the Ummah of Muhammad, blessings and peace be upon him. They were told: O you who have believed, fear Allah and believe in His Messenger, meaning: remain steadfast upon that and continue in it. And this is the meaning of the command always for one who is engaged in what he is commanded.

And His saying, the Most High: "He will give you twofold," meaning: two shares in addition to what the nations before used to give. Abu Musa al-Ash'ari, may Allah be pleased with him, said: "Twofold" means: double in the language of the Abyssinians. It is narrated that Umar ibn al-Khattab, may Allah be pleased with him, said to some of the scholars: How much was the doubling for good deeds among you? He said: Three hundred and fifty. Umar, may Allah be pleased with him, said: Praise be to Allah who has doubled for us to seven hundred. This meaning is supported by the authentic hadith which indicates: "The Jews worked until midday for two qirats. When the Jews and Christians argued about that and said: We work more and receive less reward, Allah, the Most High, said: "Did I reduce anything from your reward?" They said: No. He said: "This is My favor; I give it to whom I will." And "kifl" means: portion and share. And "light" here may be a promise of the light that will shine before them on the Day of Resurrection, or it may be a metaphor for the guidance by which they walk in obedience to Allah, the Most High.