يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ ﴿۱۶﴾ لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱۷﴾ وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ ﴿۱۸﴾

﴾16﴿ Yahdee bihil laahu manit taba'a ridwaanahoo subulas salaami wa yukhrijuhum minaz zulumaati ilan noori bi iznihee wa yahdeehim ilaa Siraatim Mustaqeem
﴾17﴿ Laqad kafaral lazeena qaalooo innal laaha huwal maseehub nu Maryam; qul famany-yamliku minal laahi shai'an in araada ai yuhlikal Maseehab na Maryama wa ummahoo wa man fil ardi jamee'aa, wa lillaahi mulkus samaawaati wal ardi wa maa bainahumaa; yakhluqu maa Yashaaa'; wallaahu 'alaa kulli shai'in Qadeer
﴾18﴿ Wa qaalatil Yahoodu wan Nasaaraa nahnu abnaaa'ul laahi wa ahibbaaa'uh; qul falima yu'azzibukum bizunoobikum bal antum basharum mimman khalaq; yaghfiru limai yashaaa'u wa yu'azzibu mai yashaaa'; wa lillaahi mulkus samaawaati wal ardi wa maa bainahumaa wa ilaihil maseer

﴾16﴿ It leads to this Allah the Most High who follows the pleasure of Allah the Most High in the ways of safety And he brings them out from darkness to light according to his decree and leads them to the right path
﴾17﴿ They have certainly disbelieved who say that Allah the Exalted (the authority) is the Messiah, the son of Mary Tell me, who has the power to confront Allah Almighty about anything, if Allah Almighty wants to destroy Christ the son of Mary and her mother and those who are on earth all together And to Allah alone belongs the kingdom of the heavens and the earth, and between these two He creates whatever He wills, and Allah, the Exalted, is capable of everything
﴾18﴿ And they say, Jews and Christians, we are the beloved of Allah and we are the friends of Allah, say, why does He punish you for your sins You are the servants of those whom Allah has created. He forgives whomever He wills and punishes whomever He wills, And to Allah alone belongs the kingdom of the heavens and the earth and between these two, and to Him alone is the return

[16] In this verse, three benefits of sending the final Messenger or the Quran are mentioned. (Yahdī Bihi) is the first benefit, where the pronoun "Bihi" refers to either the Quran or the Messenger, as both are means of divine guidance. (Man Ittabaʿa Riḍwānahu) is mentioned as a condition to clarify that the meaning of "Yahdī" is reaching the desired goal and attaining divine success. (Subula as-Salām) refers either to "Salām" as one of Allah’s names or to safety from the punishment of Hell and all other afflictions, meaning Paradise. The second benefit is (Yukhrijuhum Mina aẓ-Ẓulumāt), where "Ẓulumāt" refers to all spiritual sins, including the darkness of polytheism, disbelief, innovations, and wrongful traditions. Through the Quran and the Messenger, people are saved from these. (Bi-Iẓnihī) indicates that this deliverance from darkness is in the sense of divine enablement, which is only possible by the permission of Allah.
[17] This relates to (Yubayyin Lakum Kathīran...etc.) and serves as a refutation of a group among the People of the Book, specifically the Christians, who were informed in the Gospel about the servitude of Jesus (peace be upon him) but concealed it. Instead, they made his divinity their doctrine. The Quran exposed this ruling and declared that the belief in Jesus (peace be upon him) as a deity is an act of disbelief. This was the belief of the Jacobite sect among the Christians, who claimed that Allah had incarnated in Jesus (peace be upon him). (Qul Fa Man Yamliku)—The refutation of this belief is presented through four arguments. The first argument states that the entire world, including Jesus (peace be upon him), is perishable, and no one can save themselves or others from perishing. Since Jesus (peace be upon him) himself is subject to mortality and cannot save himself or others, how can he be the administrator and deity? (Yamliku) here means "has power," "is able," or "prevents." (Min Allāh) refers to either "from Allah’s punishment" or "from Allah’s decree." The second argument is (Wa Lillāhi Mulku as-Samāwāti wa al-Arḍ)—Allah alone governs the entire system of the universe, and since Jesus (peace be upon him) exists within it, he is among the subjects and owned beings, not a deity. The third argument is (Yakhluq)—Jesus (peace be upon him) was unable to create in the sense of bringing something into existence. He could only shape things, such as forming a bird, but he could not create anything at will. The fourth argument is (Wa Allāhu ʿAlā Kulli Shayʾin Qadīr)—Allah possesses absolute power and can create things from nothing, just as He created the earth and the heavens.
[18] This is another refutation of the belief of the People of the Book (Jews and Christians). It points out that just as they were excessive in their views about Jesus (peace be upon him) and Ezra (peace be upon him), they also exaggerated in their self-perception, claiming purity and superiority over others. To prevent anyone from criticizing or objecting to them, they said: (Naḥnu Abnāʾu Allāhi wa Aḥibbāʾuh)—meaning "We are the children of Allah and His beloved ones"—implying their own infallibility. There are several interpretations of this statement. The first is that their claim was based on analogy, meaning that Allah is compassionate toward them like a father to his children, and they consider themselves His special and close ones, similar to the relationship between children and a father. "Aḥibbāʾuh" (His beloved ones) is an explanation of this. The second interpretation, as mentioned by Al-Ālūsī, is that in the terminology of the Torah and the Gospel, the term "son" was used for followers, close ones, and friends. Al-Ālūsī, in Rūḥ al-Maʿānī, cites many passages from these scriptures that support this understanding. (Qul Fa Lima Yuʿadhdhibukum Bi-Dhunūbikum)—This verse refutes their claim through four arguments. The first argument: A father does not punish his beloved child, and a friend does not torment his close companion. Yet, Allah has inflicted many punishments upon them, including transformation into other forms (metamorphosis), the raising of the mountain over them, humiliation, and their state of misery. And according to their statement (Lan Tamassanā an-Nār Illā Ayyāman Maʿdūdah)—"The Fire will not touch us except for a limited number of days"—(Yuʿadhdhibu), though in the present tense, carries the meaning of the past. The second argument: (Bal Antum Bashar)—The concept of being "children of Allah" implies transcending human nature, yet they are merely human beings. The third argument: (Wa Lillāhi Mulku as-Samāwāti wa al-Arḍ)—They are Allah’s possession, bound within the realms of the heavens and the earth, meaning they are subjects, not divine children. The fourth argument: (Wa Ilayhi al-Maṣīr)—In the Hereafter, they cannot escape Allah’s dominion and will ultimately return to Him for judgment and recompense.