A group wished, they are the Jews, to invite Hudhayfah, Ammar, and Muadh to Judaism. They do not mislead except themselves, and the consequences of misleading return only to them. This is because the punishment is multiplied for them due to their misguidance and misleading. Or they cannot mislead the Muslims; rather, they mislead their likes among their followers with the verses of Allah in the Torah and the Gospel. Their disbelief in it is that they do not believe in what it proclaims regarding the truth of the prophethood of the Messenger of Allah, blessings and peace be upon him, and others. Their testimony is their acknowledgment that it is the verses of Allah. Or do you disbelieve in the Qur'an and the signs of the prophethood of the Messenger while you bear witness to his description in the two books? Or do you disbelieve in all the verses of Allah while you know that they are true? It has been read as (TALBISUN) with emphasis. Yahya ibn Wathab read (TALBISUN) with the opening of the letter 'b', meaning you mix truth with falsehood, like the saying: 'like one wearing a garment of falsehood.' And the saying: 'When he is clothed in glory and girded.' For Al-Farazdaq. 'And son' is in the accusative as a conjunction to the position of the father, and 'like' is in the nominative - a predicate for 'no' or an adjective for 'father and son', and the predicate is omitted. 'And his son' is Abd al-Malik. 'When he' refers to Marwan, because the glory of the son is by the glory of the father, not the reverse. The intended meaning of glory here is the good deeds that are renewed from him. Then he likened it to clothing due to the commonality of protection for each one by its owner in a metaphorical way, and wearing and girding are imaginative. It is possible that he likened the attribute of being apparent and hidden to wearing and girding in a literal way. It is also permissible that the meaning of 'when' refers to continuous time, not just the future.