It is narrated that a group of Jews came to the Messenger of Allah, blessings and peace be upon him, and they asked him about those who believe in him from the messengers.

He said, "Or about Allah and what has been revealed to us until the saying: 'And we are Muslims to Him.'" When they heard the mention of Jesus, may peace be upon him, they said: "We do not know a people of a religion that has less share in this world and the Hereafter than you, nor a religion worse than your religion." [[This was narrated by Al-Wahidi in the reasons and Al-Wasat from Ibn Abbas in this manner, and it was narrated by Al-Tabari from the narration of Ibn Ishaq who said: Muhammad ibn Abu Muhammad, the freedman of Zayd ibn Thabit, narrated to me. Either Sa'id or Ikrimah narrated from Ibn Abbas, may Allah be pleased with him, who said: The Messenger of Allah, blessings and peace be upon him, was approached by a group of Jews, among them Abu Yasar ibn Akhtab, Rafi' ibn Abu Rafi', Azar and Azar, the sons of Azar.

They asked him about those who believe in him from the messengers, and he mentioned something similar. When he mentioned Jesus, they denied his prophethood and said: 'We do not believe in Jesus nor in those who believe in him.']] Then it was revealed.

And from Nu'aym ibn Maysarah: "And indeed, most of you," with a kasrah. It is possible that (وَأَنَّ أَكْثَرَكُمْ) is in the accusative case due to an omitted verb indicated by 'Do you not resent,' meaning: 'And you do not resent that most of you are wicked,' or it could be in the nominative case as a subject with the predicate omitted, meaning: 'And your wickedness is established and known to you, because you know that we are upon the truth and you are upon falsehood, except that the love of leadership and the acquisition of wealth does not allow you to be fair.' This indicates the resented matter, and there must be an omitted addition before it, or before 'from,' its estimation being: 'worse than the people of that,' or 'a religion of whom Allah has cursed.' And 'whom Allah has cursed' is in the nominative case as you say: 'He is of those whom Allah has cursed,' as in the saying of Allah, the Exalted: (Say: 'Shall I inform you of worse than that? The Fire.') Or it is in the genitive case as a substitution for 'worse.' And it was read: 'reward' and 'recompense.' Their examples are: 'consultation' and 'consulted.' If you say:

'Is not the reward specific to good deeds, so how did it come in the context of evil?' I say: 'The reward is placed in the place of punishment in the manner of his saying:

'A greeting between them is a strike and a wound.' [[Refer to the explanation of this evidence on page 60 of this part if you wish, as the corrector mentioned.]] And from it (So give them the glad tidings of a painful punishment). If you say: 'The punished ones from the two groups are the Jews, so why were they associated with the punishment?' I say: 'The Jews - may they be cursed - claim that the Muslims are misguided and deserving of punishment, so it was said to them: 'Whom Allah has cursed is the worst punishment in truth and certainty from the people of Islam in your opinion and claim.' And they worshipped the Taghut, which is connected to the relative clause. [[Mahamud said: 'And they worshipped the Taghut is connected to the relative clause of ... etc.' Ahmad, may Allah have mercy on him, said: 'The question necessitates the Qadarites because they claim that Allah, the Exalted, intended for them to worship Him and not associate anything with Him, and that their worship of the Taghut is vile and that Allah does not intend vile things, but they occur in existence contrary to His will. Therefore, Al-Zamakhshari is compelled to interpret the making as abandonment or judgment, and likewise he interpreted the saying of Allah, the Exalted: (And We made them leaders who invite to the Fire) as meaning: 'We judged them to that.' This is the implication of the Qadarite principle. As for the belief of the true monotheists, the verse is as it appears, and Allah, the Exalted, is the One who made them miserable and created in their hearts the obedience to the Taghut and its worship. What Allah wills occurs, and what He does not will does not occur. And if the Qadarite is confronted with the realization of abandonment or judgment that he seeks to interpret, he cannot provide a reality, nor does he explain it in any other way than creation if he acknowledges the truth and refrains from engaging in disputes and wavering with desires, and Allah is the Guardian of success.]] 'From' as if it were said: 'And whoever worshipped the Taghut.' And in the reading of Abu: 'And they worshipped the Taghut,' in meaning. And from Ibn Mas'ud: 'And those who worshipped.' And it was read: 'And the worshippers of the Taghut,' in connection to the monkeys. And 'worshippers' and 'worshippers' and 'worship' and 'worship' and 'worship.' And its meaning is: excess in servitude, as they say, a man is cautious and perceptive, for the eloquent one is in caution and perception.

O children of Lubayna, indeed your mother is a slave woman and indeed your father is a servant. O children of Lubayna, I do not acknowledge that any of you should be more despicable than you, for your parents are both slaves. This is said to Aws ibn Hajar. It was also said to Al-Turfa ibn Al-Abd. The hamzah is for calling out, and the term 'servant' is like a strong warning in servitude. Al-Farra' reported it with a dammah, but he said that the dammah on the bā' is a necessity. Al-Suyuti said that with a dammah it is a plural form of 'servant' in the state of being still, but the apparent meaning of the verse contradicts this. He says: O children of Lubayna, I do not acknowledge that anyone is more despicable than you, for your parents are both slaves. The specification of the slave woman as a female slave and the servant as a male slave is a common understanding in the language. The call of the stranger is more intense for the confrontation with blame. The call is repeated with this addition to belittle them. And 'servant', with the weight of 'haṭam', and 'servants'. 'Servant' - with two dammas - is the plural of 'servants': and 'worshippers' with the weight of 'kufar'. And 'servant', and its origin is 'abdah', so the tā' was omitted for the addition. Or it is like 'khidam' in the plural of 'khadim'. And 'servant' [the phrase 'and servant' may be with a fathah on the 'ayn and a dammah on the bā' like 'kandis'. This was clarified in Al-Sihah.] and 'worshippers'. And 'I worship'. And 'the servant of the tyrant', in the passive form, with the omission of the referent, meaning: and the servant of the tyrant among them, or between them. And 'the servant of the tyrant' means that the tyrant has become worshipped besides Allah, as you say 'he commanded' when he became a commander. And 'the servant of the tyrant', in the genitive, is connected to: (whom Allah has cursed). If you say: how could Allah make among them the servants of the tyrant? [The phrase 'if you say how could Allah make ...' is based on the premise that it is not permissible for Him to create evil. This is the view of the Mu'tazila. As for the Ahl al-Sunnah, it is permissible as established in the science of monotheism.] I say: there are two aspects to this. One is that He forsook them until they worshipped Him. The second is that He judged them by that and described them with it, as His saying: (and they made the angels who are the servants of the Most Merciful female). It was said that the tyrant refers to the calf because it was worshipped besides Allah, and because their worship of the calf was something that the devil adorned for them, so their worship of it was worship of the devil, and he is the tyrant. And from Ibn Abbas, may Allah be pleased with him: they obeyed the soothsayers, and whoever obeys someone in disobedience to Allah has worshipped him. Al-Hasan read: the tyrants. And it was said: and He made from them the monkeys, the companions of the Sabbath, and the pigs, the disbelievers of the people of the table of Jesus. And it was said: both of the transformed ones from the companions of the Sabbath, their young were transformed into monkeys, and their elders were transformed into pigs. It was narrated that when this was revealed, the Muslims would mock the Jews and say: O brothers of monkeys and pigs, and they would lower their heads. Those are the cursed ones, the transformed ones, worse is the place made for them, and it is for its people. And in it is an exaggeration that is not found in your saying: those are worse and more misguided, for it enters the realm of metaphor which is akin to allegory. It was revealed about a group of Jews who would enter upon the Messenger of Allah, blessings and peace be upon him, showing him faith hypocritically. So Allah informed him about them that they would leave your gathering as they entered, not having anything attached to them from what they heard of your reminders of Allah's verses and your admonitions. And His saying: (with disbelief) and (with it) are both states, meaning they entered as disbelievers [Mahamud said: 'the two genitives are states, meaning they entered as disbelievers ...' Ahmad said: and the beginning of the second sentence with the pronoun is an affirmation of the unity of their state in disbelief, meaning they entered with disbelief and left as they were in their disbelief, as you say: I met Zayd after his return from his journey and he was the same, meaning in his state. And in the proverb: 'and the servant of Hamid is the servant of Hamid', meaning his state remains, and Allah knows best.] and they left as disbelievers. And its meaning is: entangled in disbelief. And likewise His saying: (and they had entered) (and they had exited) and therefore 'قد' entered to approximate the past from the present. And for another meaning: that the signs of hypocrisy were evident upon them, and the Messenger of Allah, blessings and peace be upon him, was expecting Allah to reveal what they concealed, so the particle of expectation entered, which is related to His saying: (they said: we have believed), meaning they said that and this is their state.