أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ ﴿۱۰۷﴾ أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ ﴿۱۰۸﴾ وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱۰۹﴾

﴾107﴿ Alam ta'lam annallaaha lahoo mulkus samaawaati wal ard; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer
﴾108﴿ Am tureedoona an tas'aloo Rasoolakum kamaa su'ila Moosa min qabl; wa mai yatabaddalil kufra bil eemaani faqad dalla sawaaa'as sabeel
﴾109﴿ Wadda kaseerum min ahlil kitaabi law yaruddoo nakum mim ba'di eemaanikum kuffaaran hasadam min 'indi anfusihim mim ba'di maa tabaiyana lahumul haqqu fa'foo wasfahoo hattaa yaa tiyallaahu bi amrih; innal laaha 'alaa kulli shai'in qadeer

﴾107﴿ Do you not know that surely to Allah alone belongs the sovereignty of the heavens and the earth, and you have neither any protector nor any helper besides Allah
﴾108﴿ Do you wish to question your Prophet (in the form of objection) as Moses (peace be upon him) was questioned before? And whoever exchanges disbelief for faith has certainly strayed from the straight path.
﴾109﴿ Many among the People of the Book desire (out of envy) to turn you back as disbelievers after your belief, out of jealousy from their own souls, even after the truth has become clear to them.
So forgive and turn away from them until Allah brings His command. Indeed, Allah is powerful over all things.

[107] This verse is proof that abrogation is under the authority of Allah, because sovereignty belongs to Him, and the law follows the will of the King.
It is a refutation of associating others with Him in control and governance.
“Waliyy” here means the one who has control over benefit and harm, the protector, and the one who manages all affairs.
This is the first warning, highlighting the impropriety of raising objections against the Prophet (May Allah bless him and give him peace).
It is an address to the Jews who used to raise doubts and objections against this Prophet (May Allah bless him and give him peace), just as their elders did with Moses (peace be upon him) to silence him.
“Whoever exchanges disbelief for faith” means choosing disbelief by objecting and refusing to believe.
There is a possibility that this verse addresses the polytheists or the companions, but the first opinion is preferred.
[108] This is the first warning; it is a reprimand for objecting to the Prophet (May Allah bless him and give him peace). It is addressed to the Jews, who raised doubts and objections against this Prophet (May Allah bless him and give him peace), just as their elders did against Moses (peace be upon him) in order to silence him.
"And whoever exchanges disbelief for faith" — the intended meaning of "exchanging disbelief" is objecting and not bringing faith.
In the verse, there is a possibility that the address is to the polytheists or to the companions, but the first opinion is preferable.
[109] This is the second warning regarding leading people to apostasy, and in such a situation, five etiquettes have been taught to the believers. In this verse, two of them are mentioned.
"(Out of envy)" indicates that their actions were not based on religious sincerity, but purely out of opposition and hostility.
"From their own souls" means the source of envy is their wicked selves and their desires.
"So forgive and turn away" — by "forgive" it means to overlook the evil actions and words directed toward you, and by "turn away" it means to withdraw affection and friendship from them.
"Until Allah brings His command" — the intended meaning of "command" here is the command to fight the Jews. But since a clear end point is mentioned ("until"), this verse is not considered abrogated when the permission to fight was later revealed, because abrogation implies the absence of an end limit, whereas this verse specifies one.