Israel is Jacob, blessings be upon him, a title for him. Its meaning in their language is: the chosen one of Allah, and it is said to mean the servant of Allah. It is in the same grammatical form as Ibrahim and Isma'il, and it does not decline like them due to the presence of proper nouns and foreignness. It has been read as Isra'il and Isra'il. Their mention of the blessing is that they should not fail to give thanks for it, and they should regard it, and hold it in high esteem, and obey what it entails. He meant by it what He bestowed upon their forefathers, which He enumerated for them: from the deliverance from Pharaoh and his torment and from drowning. And from the pardon for taking the calf, and His repentance upon them, and other than that, and what He bestowed upon them from reaching the time of Muhammad, blessings and peace be upon him, who was foretold in the Torah and the Gospel. The covenant is attributed to both the one who makes the covenant and the one who is covenanted with. It is said, 'I fulfilled my covenant,' meaning what I promised, as in His saying: 'And who is more faithful to his covenant than Allah?' And 'I fulfilled your covenant,' meaning what I promised you. The meaning of 'And fulfill My covenant' is to fulfill what you promised Me of faith in Me and obedience to Me, as in His saying: 'And who is faithful to what he has promised Allah?' and 'And among them are those who made a covenant with Allah,' and 'Men who have been true to what they promised Allah.' I will fulfill your covenant with you based on what I promised you of good reward for your good deeds, and 'fear Me alone' so do not break My covenant.

It is from the saying: 'I feared Zayd.' It is more emphatic in indicating exclusivity than 'You alone we worship.' It has been read as 'I will fulfill' with emphasis, meaning I will be diligent in fulfilling your covenant, as in His saying: 'Whoever comes with a good deed will have better than it.'

It may be that by His saying: 'And fulfill My covenant,' He means what they promised and pledged regarding faith in the Prophet of mercy and the miraculous book. This is indicated by His saying: 'And believe in what I have sent down, confirming what is with you, and do not be the first to disbelieve in it,' meaning the first to disbelieve in it, or the first group or faction to disbelieve in it, or: let not each of you be the first to disbelieve in it, as you say: 'He clothed us with a garment,' meaning each one of us. This is an implication that they should have been the first to believe in him due to their knowledge of him and his attributes. And because they were the ones who were given glad tidings of the time of the one to whom revelation was sent and were seeking victory over those who disbelieved in him, and they were expected to be the first to follow him among all people. But when he was sent, their situation was the opposite, as in His saying: 'Those who disbelieved among the People of the Book and the polytheists were not to be parted until there came to them the clear proof,' up to His saying: 'And those who were given the Scripture did not become divided until after the clear proof had come to them.' And when there came to them what they recognized, they disbelieved in it. It may also be meant: and do not be like the first disbeliever in him, meaning those who associated partners with him among the people of Makkah. That is: do not be, while you know him mentioned in the Torah and described, like one who does not know him and is a polytheist without a book. And it is said that the pronoun in 'in him' refers to what is with you, for if they disbelieved in what confirms it, they have disbelieved in it. And 'buying' is a metaphor for exchanging, as in His saying: 'They have exchanged guidance for misguidance.' And His saying: 'I have bought forbearance after you with ignorance.'

For Abu Dhuwaiyab Al-Hudhali. And she claimed: meaning she thought that the situation and the matter is such that I do not love her. So I said to her: Yes, I love you, were it not for the fact that my preoccupation disputes with me: meaning were it not that my preoccupation disputes with me and diverts me from your affection, or if my preoccupation did not dispute with me, I would have loved you: I would reward you with double affection: meaning I would have loved you as is usual, twice, or as much as your affection, twice, were it not that I complained of it: meaning were it not that I grew weary of it and became tired of it, or if you had not complained of it, I would have doubled it and increased it. So, 'were it not' here can be understood as a single word, and it is possible that after it is implied 'that' as a source, and it is possible that it is two words meaning 'if not', but this usage is rare. And it is permissible in the second 'were it not' that it is a particle of urging and reproach, meaning that the one who should have complained is the abundance of affection which necessitates suspicion, not the abundance of estrangement. And 'what' is negating, and 'if' and 'who' are extra. And 'I am ignorant': it is a present tense verb in the nominative case. And it is said: it is a comparative degree in the accusative case. 'In you': meaning because of you, or among your tribe. And it is expressed with the masculine plural pronoun for the purpose of glorification. So I bought: the answer to the condition, and to buy something means to take it for a price, and to sell it means to sell it for it. So the intended meaning here is: I exchanged reason after parting from you for ignorance; it is a metaphorical expression where the relationship is one of release. And the meaning is that he excused himself for not loving her due to his preoccupation and her complaint and his reason. Meaning do not exchange My verses for a price, otherwise the price is what is bought with it. And the small price is the leadership they had among their people; they feared losing it if they became followers of the Messenger of Allah, blessings and peace be upon him, so they exchanged it - which is a small substitute and a trivial possession - for the verses of Allah and for the truth which is great, for everything great is small to it, and everything significant is insignificant to it, so what of the small and insignificant. And it is said that their generality used to give their scholars from their crops and fruits, and they would present them gifts, and they would bribe them for distorting the words and facilitating for them what was difficult for them from the laws. And their kings would provide them with money to conceal or distort.