“Allah knows your enemies best. Sufficient is Allah as a Protector, and sufficient is Allah as a Helper.” (45)

“Among the Jews are those who distort words from their proper places, saying, ‘We hear and disobey,’ and, ‘Hear, though you are not heard,’ and, ‘Rāʿinā’—twisting their tongues and attacking the religion. Had they said, ‘We hear and obey,’ and, ‘Hear,’ and, ‘Look at us,’ it would have been better and more upright for them. But Allah has cursed them for their disbelief, so they believe only a few.” (46)

Regarding His saying, “Have you not seen those who were given a portion of the Scripture”: this refers to the Jews of Madinah. Ibn Abbas, may Allah be pleased with him, said: It was revealed concerning Rifa'ah ibn Zayd and Malik ibn Daksham. Whenever the Messenger of Allah, may Allah bless him and grant him peace, spoke, the two of them would twist their tongues (1) and insult him. So Allah Most High revealed this verse. (2)

“They purchase” means that they exchange; “misguidance” means in exchange for guidance; and “they wish that you should lose the way” means: that you, O community of believers, should stray from the path.

“Allah knows your enemies best”: that is, He knows your enemies better than you do, so do not seek their counsel, for they are your enemies. “Sufficient is Allah as a Protector, and sufficient is Allah as a Helper”: al-Zajjaj said: Its meaning is, be content with Allah as your Protector and be content with Allah as your Helper.

“Among the Jews”: it has been said that this is connected to His saying, “Have you not seen those who were given a portion of the Scripture?”—that is, those among the Jews. It has also been said that it begins a new statement, meaning: among the Jews are those who distort words. This is like His saying, “There is none among us except that he has a known station” (al-Saffat, 164), meaning: one who has a known station. That is, a group.

“They distort words”: they alter the words “from their proper places,” referring to the description of Muhammad, may Allah bless him and grant him peace. Ibn Abbas, may Allah be pleased with him, said: The Jews would come to the Messenger of Allah, may Allah bless him and grant him peace, and ask him about a matter. He would inform them, thinking that they would follow what he said; but when they left him, they would alter his words.

“They say, ‘We hear’”—that is, what you say—“and disobey”—that is, your command. “Hear, though you are not heard” means: listen to us, but we will not listen to you. “Though you are not heard” also means: that what comes from you will not be accepted. It has also been said that they would say to the Prophet, may Allah bless him and grant him peace, “Hear,” while saying inwardly, “May you not hear.”

“And ‘Rāʿinā’”: that is, they would say rāʿinā, intending by it an attribution to ruʿūnah (foolishness), “twisting their tongues” by distorting it, “and attacking the religion” by slandering it. The expression rāʿinā derives from murāʿāh (consideration), but they distorted it, intending by it foolishness.

“Had they said, ‘We hear and obey,’ and, ‘Hear,’ and, ‘Look at us’”: that is, look at us, instead of saying rāʿinā. “It would have been better and more upright for them”: that is, more just and more correct. “But Allah has cursed them for their disbelief, so they believe only a few”: except for a small number among them—namely, Abdullah ibn Salam and those among them who embraced Islam with him.