O people of the Book, it was said they are the people of the two Books. It was said: the delegation of Najran. It was said: the Jews of Medina. It is equal between us and you, it does not differ in the Qur'an, the Torah, and the Gospel. The interpretation of the word is His saying: that we do not worship except Allah and do not associate anything with Him, and that some of us do not take others as lords besides Allah. This means: come to it so that we do not say: 'Uzair is the son of Allah,' nor the Messiah is the son of Allah, because each of them is one of us, a human like us. And we do not obey our scholars in what they have innovated of prohibitions and permissions without returning to what Allah has legislated, as His saying: 'They took their scholars and their monks as lords besides Allah and the Messiah, the son of Maryam, and they were not commanded except to worship one God.' And from 'Adi ibn Hatim: We did not worship them, O Messenger of Allah. He said: Were they not making lawful for you and unlawful for you, and you took their words? He said: Yes. He said: That is it. And from Al-Fudail: I do not care if I obey a creature in disobedience to the Creator, or if I prayed to other than the Qibla. And it was read (kalam) with the lam silent. And Al-Hasan read (sawa) in the accusative meaning it became equal. So if they turn away from monotheism, say: 'Bear witness that we are Muslims,' meaning the proof is upon you, and it is obligatory upon you to acknowledge and submit that we are Muslims without you, just as the conqueror says to the conquered in debate or struggle or otherwise: acknowledge that I am the conqueror and submit to me the victory. And it is permissible that it is from the aspect of insinuation, and its meaning is: bear witness and acknowledge that you are disbelievers as you turned away from the truth after its appearance. Each group of the Jews and Christians claimed that Ibrahim was one of them, and they argued with the Messenger of Allah, blessings and peace be upon him, and the believers about it. So it was said to them: Judaism only occurred after the Torah was revealed, and Christianity after the Gospel was revealed, and between Ibrahim and Musa is a thousand years, and between him and 'Isa is two thousand. So how can Ibrahim be upon a religion that did not occur except after a long time after him? Do you not understand so that you do not argue such impossible arguments? Here you are, these are for the indication, and you are the subject, and these are the predicate. And you argued is a new sentence clarifying the first sentence, meaning you are these foolish people, and the indication of your foolishness and lack of understanding is that you argued about what you have knowledge of from what the Torah and the Gospel stated. So why do you argue about what you have no knowledge of, nor mention of it in your Books from the religion of Ibrahim? And from Al-Akhfash: 'Here you are' is a question, so the hamza was changed to a ha. And the meaning of the question is astonishment at their foolishness. And it was said (hā'ulā') meaning those, and (hājjajtum) is its connection. And Allah knows the knowledge of what you argued about while you are ignorant of it. Then He informed them that He is free from your religion, and He was only a hanif Muslim and was not of the polytheists, just as He was not from among you. Or He meant by the polytheists the Jews and Christians for their associating 'Uzair and the Messiah with Him. Indeed, the people most deserving of Ibrahim are those who followed him in his time and after him, and this Prophet especially, and those who believed from his nation. And it was read: 'and this Prophet,' in the accusative as an addition to the 'he' in 'followed him,' meaning follow him and follow this Prophet. And in the genitive as an addition to Ibrahim.