'And when 'Isa, the son of Maryam, said: O Children of Israel, indeed I am the Messenger of Allah to you, confirming what is before me of the Torah and bringing good tidings of a Messenger who will come after me, his name is Ahmad. But when he came to them with clear proofs, they said: This is evident magic.' 'And who is more unjust than one who invents a lie against Allah while he is being invited to Islam? And Allah does not guide the wrongdoing people.' 'They want to extinguish the light of Allah with their mouths, but Allah will complete His light, even if the disbelievers dislike it.' The meaning: And remember, O Muhammad, when 'Isa (blessings and peace be upon him) said - and this is another example that Allah, glorified and exalted is He, has set for the disbelievers of Quraysh. It has been narrated from Musa (peace be upon him) that he said: O my people. And from 'Isa (peace be upon him) that he said: O Children of Israel, as he had no father among them. And 'confirming' is an emphatic state, and 'bringing good tidings' is an addition to it. And his saying: 'who will come after me' and his saying: 'his name is Ahmad' are two sentences, each one of them in the position of a genitive regarding the description of 'Messenger'. And 'Ahmad' is a name derived from a verb, and it is possible that it is an 'af'al' like 'aswad'. And in this verse, it refers to the word and not the person. It is not like your saying: Ahmad has come to us; because here you have placed the name upon its referent. In the verse, he meant: his name is this word. And Abu Ali mentioned this intent. From it, the parsing of His saying, glorified and exalted is He: 'It is said to him: Ibrahim' becomes clear. Ibn Kathir, Abu Amr, Nafi', and Asim - in the narration of Abu Bakr - read: 'after me' with a vowel on the 'ya'. And Ibn Amir, Hamzah, and Al-Kisai, and Asim - in the narration of Hafs - read: 'after me' with a sukoon on the 'ya'. And His saying, glorified and exalted is He: 'But when he came to them with clear proofs' - it is possible that 'Isa (peace be upon him) is intended, and the verse and what follows it is a parable for those contemporary to Muhammad (blessings and peace be upon him). And it is possible that the parable has concluded at his saying: 'Ahmad', then it proceeded to mention Ahmad, when his mention was introduced, so Allah, glorified and exalted is He, addressed the believers: 'But when Ahmad came to these disbelievers, they said: This is evident magic.' And 'the clear proofs' are the signs and miracles. The majority of the people read: 'this is magic' indicating to him himself. (p-295) And His saying, glorified and exalted is He: 'And who is more unjust' is an expression of astonishment and affirmation, meaning: no one is more unjust than him. And 'inventing a lie' refers to their saying: 'this is magic' and what follows from such statements without evidence. The majority read: 'invited' in the passive form for the object. Talhah ibn Musarif read: 'he claims' meaning: he belongs and attributes himself. And from that is the saying of the poet: 'So I threw above a woven garment and I made clear to the witnesses a claim.'

The meaning - according to this reading - is merely an indication to the prophets, peace be upon them, regarding what has been reported about the disbelievers that they said: "This is clear magic." It is evident after that that reason does not accept it. That is, is there anyone more unjust than the one who claims to be a prophet and calls to Islam while he is, at the same time, lying against his Lord? This is clear evidence that the paths of the people of falsehood and deceit are indeed less than this and in despicable matters. The narrator has recorded this reading "is claimed" with the 'ya' being pronounced with a dammah and the 'dal' being opened and emphasized, as the doer has not been named. The pronoun in "they intend" refers to the disbelievers, and the 'lam' in His saying, exalted is He: "to extinguish" is an emphatic 'lam' that has entered upon the object; for the estimation is: they intend to extinguish, and that with the action by interpreting the source. It is as if He, exalted is He, said: they intend extinguishing. Most often, this 'lam' is required for the object if it precedes; you say: for Zayd, I struck, and for your vision, I intended. And "the light of Allah" is His legislation and His proofs. His saying, blessed and exalted is He: "with their mouths" is an indication to the sayings, that is: by their saying: magic, poetry, soothsaying, and other than that. Nafi', Abu Amr, Ibn Amer, and Abu Bakr read from Asim, Ibn Muhaisn, Al-Hasan, Talhah, and Al-A'raj: "And Allah is perfecting" with tanween "His light" in the accusative. Ibn Kathir, Hamzah, Al-Kisai, and Hafs from Asim, and Al-Amash read: "And Allah is perfecting His light" with the addition, and this is in the meaning of separation, and there is a consideration in this.