And the tribe: the descendant. Al-Hasan and Al-Husayn are the grandsons of the Messenger of Allah, blessings and peace be upon him. The tribes are the descendants of Yaqub, the offspring of his twelve sons. We do not differentiate between any of them; we do not believe in some and disbelieve in others, as the Jews and Christians did. And (any) in the sense of the group. [Mahamud, may Allah have mercy on him, said: "And any in the sense of the group... etc." Ahmad, may Allah have mercy on him, said: "And it is evidence that the indefinite noun occurring in the context of negation conveys generality in wording, so that the singular is treated as plural in encompassing individuals correspondingly, not as some of the usul scholars thought that its meaning by way of correspondence in negation is like its meaning in affirmation. That is, the indication of the essence. Generality is required in it because the negation of the essence necessitates the negation of the individuals due to the correlation between the broader and the more specific in the aspect of negation, as the negation of the broader is more specific than the negation of the more specific, thus it necessitates it. If a word has no indication of multiplicity and generality in its placement, it would not be permissible to enter (between) it."]. Therefore, it is correct to include (between) it with what you have believed in as a form of reproach, because the religion of truth is one and has no equal, and it is the religion of Islam. (And whoever seeks a religion other than Islam, it will not be accepted from him.) Thus, there is no other religion that resembles the religion of Islam in being true. Even if they believe in that religion which resembles it, they would be guided. It was said: If they believe in the word of doubt as a hypothetical situation, meaning: if they find another religion equal to your religion in correctness and soundness, they have indeed been guided. And it indicates that their religion, which they are upon, and every other religion besides it is different from it and not similar, because it is truth and guidance, while everything else is falsehood and misguidance. This is similar to saying to a man whom you advise: This is the correct opinion. If you have a more correct opinion than it, then act upon it. And you know that there is no opinion more correct than yours. But you want to reproach your companion and make him aware that what you have seen has no opinion beyond it.

And it is permissible that the (ba) is not a connector and is a ba of assistance, like saying: I wrote with the pen, and I worked with the axe, meaning: if they enter into faith with a testimony like your testimony that you have believed in. Ibn Abbas and Ibn Mas'ud read: with what you have believed in, and Abu read: with that which you have believed in. And if they turn away from what you say to them and do not act justly, then they are only in opposition, meaning in enmity and resistance. [The saying: "in enmity and resistance" in the correct: I opposed the man in opposition and enmity, I was hostile to him. And it may not be hamzated. Its origin is the hamzah. (A)] They are not seeking the truth in anything. Or: if they turn away from the testimony and entering into faith in it, then Allah will suffice you against them, a guarantee from Allah for the triumph of the Messenger of Allah, blessings and peace be upon him, over them. And He has fulfilled His promise with the killing of Qurayzah and their captivity and the expulsion of Banu Nadir. And the meaning of the (s) is that it is certainly going to happen, even if it is delayed for a while. And He is the Hearing, the Knowing, a warning to them, meaning He hears what they utter and knows what they harbor of envy and malice, and He will punish them for it. Or it is a promise to the Messenger of Allah, blessings and peace be upon him, meaning: He hears what you call for and knows your intention and what you want from the manifestation of the religion of truth, and He is responsive to you and will lead you to your desire.