And that which their predecessors and successors altered and changed from their laws that were in the Torah. God revealed in His Book, which He sent down to Muhammad (peace and blessings of God be upon him), clear signs of his affairs for those who were fair to themselves and did not consign them to the destruction of envy and transgression. For it was in the nature of every person of sound disposition to believe in one who brought such clear signs as those brought by Muhammad (peace and blessings of God be upon him), which he described without having learned them from any human being, nor having taken anything of them from any mortal.

184: 977: They do not know: 1: Tafsir Ibn Kathir: (1/134).

: 978: Jews: 2: Tafsir Mujahid: (1/83).

185: 982: Disbelieved: 1: Tafsir Ibn Kathir: (1/136).

: 983: Divination (Kahanah): 2: Previous source.

186: 984: God: 1: Tafsir Ibn Kathir: (1/135).

: 985: Their argument: 2: Al-Qurtubi said in his "Tafsir" (1/437) regarding the difference between sorcerers and a miracle: Our scholars said: Sorcery exists from the sorcerer and others, and it may be that a group knows it and is able to bring it about at one time. A miracle, however, God does not enable anyone to bring the like of it or to challenge it. Furthermore, the sorcerer does not claim prophethood, so that which proceeds from him is distinct from a miracle, for the condition of a miracle is the accompaniment of the claim to prophethood and the challenge.

188: 996: Narrated to us: 1: This is missing from the manuscript, folio number (69), which is the interpretation of the verse on sorcery. Its completion was taken from the Tafsir of Abu Hatim by Dr. Ahmad Abdullah Al-Zahrani - Dar edition in Medina, and I completed it from there.