Do not shed your blood and do not expel yourselves; let not some of you do that to others. He made the other than the man himself. If he is connected to him by lineage or religion. And it is said: If he kills another, it is as if he has killed himself, because he will be avenged from him. Then you acknowledged the covenant and confessed upon yourselves to adhere to it, and you bear witness to it, as your saying: So-and-so is confessing upon himself regarding such-and-such, bearing witness to it. And it is said: And you bear witness today, O assembly of the Jews, to the acknowledgment of your ancestors regarding this covenant. Then you are these, distancing yourselves from what has been attributed to you. [Mawlid: Mahmoud, may Allah have mercy on him, said: Then it is a distancing... etc.? Ahmad, may Allah have mercy on him, said: This is similar to what was mentioned earlier in the saying of Allah: (Then your hearts hardened) the verse.] Regarding killing, expulsion, and aggression after taking the covenant from them and their acknowledgment and testimony. The meaning is then you, after that, are these witnesses, meaning that you are another people. [Mawlid: Mahmoud, may Allah have mercy on him, said: "And the meaning is: then you, after that, are these witnesses, meaning that you are another people other than those... etc." Ahmad, may Allah have mercy on him, said: This clarifies the change in attribute that necessitates their being regarded as different from them in essence.] Other than those who acknowledged, in terms of their status, due to the change in attribute, as you say: I returned in a different manner than the one I left with. And the saying: You kill is a clarification of the saying: Then you are these. And it is said: These are connected in meaning to those. [The saying "connected in meaning to those" perhaps refers to those.] And it has been recited (you cooperate) by omitting the ت and merging it, and you cooperate by affirming it, and you show means you are cooperating with them. And it has been recited: you ransom them, and you ransom them. And it is a pronoun of the matter. And it is permissible that it is ambiguous in its interpretation: expelling them. Do you then believe in part of the Book, meaning in the ransom, and disbelieve in part, meaning in killing and expulsion? This is because the Qurayza were allies of the Aws, and the Nadir were allies of the Khazraj, so each group would fight alongside their allies, and if they were victorious, they would destroy their homes and expel them. And if a man from either group was captured, they would gather to ransom him. The Arabs reproached them and said: How do you fight them and then ransom them? They would say: We have been commanded to ransom them and it is forbidden for us to fight them, but we are too shy to humiliate our allies. And the disgrace is the killing of the Banu Qurayza and their captivity and the expulsion of the Banu Nadir. And it is said: the jizyah. And indeed, he who did that among them was returned to the severest punishment, because his disobedience is more severe. And it has been recited: they are returned, and they act - with the pronoun and the feminine - so the punishment of this world is not alleviated from them by a reduction in the jizyah, nor is anyone supported in defending them. And likewise, the punishment of the Hereafter.