Tafsir of Al-Baqarah 2:118

(And those who do not know said) is a conjunction to His saying: (And they said: Allah has taken). The connection between them is that the first was an aspersion upon [the doctrine of] Monotheism, whereas this is an aspersion upon Prophethood.

The intended meaning of "those who do not know" is the ignorant among the polytheists. This has been narrated from Qatada, Al-Suddi, Al-Hasan, and a group [of scholars]; it is the view of the majority of exegetes. This is evidenced by His saying: (We shall not believe you until you cause a spring to gush forth for us from the earth), and their saying: (Why do you not bring us a sign as the former ones were sent?), and their saying: (Why are angels not sent down to us, or why do we not see our Lord?).

It is also said that the meaning is the Jews who were alive during the time of the Messenger of Allah (may Allah bless him and grant him peace), based on what is narrated from Ibn Abbas (may Allah be pleased with both of them) that Rafi’ ibn Khuzayma, one of the Jews, said to the Messenger of Allah (may Allah bless him and grant him peace): "If you are truly a Messenger from Allah, tell Allah to speak to us so that we may hear His speech." Thereupon, Allah revealed this verse, and also His saying: (The People of the Scripture ask you to bring down to them a book from heaven; but they had asked Moses for [something] greater than that). Mujahid said that the meaning is the Christians, and Al-Tabari favored this because they are the ones mentioned [previously] in the verse, though this is as you see.

The negation of knowledge [in the first view] regarding them is literal, because they possessed no book, nor were they followers of a prophecy. Regarding the latter two groups, it refers to their ignorance, or their lack of knowledge regarding the implication of [the demand] "Why does Allah not speak to us?"—meaning: Why does He not speak to us to confirm that you are His Messenger, either directly, as He speaks to the angels, or by sending down revelation to us? This is an act of arrogance from them, placing their filthy selves on the level of the angels and the sanctified Prophets (upon them be blessings and peace). Or [it means]: "Or why do you not bring us a sign," meaning, a proof of your truthfulness. This is a denial from them; may Allah destroy them, for He brought them clear signs and overwhelming proofs at which the solid mountains would crumble.

It is said that it means the bringing of a requested sign; however, specifying the indefinite [in such a manner] is contrary to the apparent meaning.

(Like that, those who were before them said) is a response to their sophistry, meaning: they are asking out of stubbornness and arrogance, just as previous nations did. A stubborn questioner does not deserve to have his request granted, [similar to] their saying this abominable falsehood: (Show us Allah openly), (Can your Lord send down for us a table?), (Make for us a god). Discussion of these two similes has already passed.

Some have added here, beyond what has passed, that it is possible for "Like that" to be connected to "bring us," and in that case, the pause would be on it, not on "a sign." Or, that "like their saying" is connected to "resembled," and in that case, the pause would be on "before them." You know that it is not appropriate to derive the speech of the Noble Allah based on such cold possibilities.

(Their hearts have resembled) means the hearts of these and those before them in blindness and obstinacy; it is also said: in stubbornness and requesting [specific miracles]. The sentence confirms the one before it. Abu Haywa and Ibn Abi Ishaq recited it with the shin doubled. Abu Amr al-Dani said: That is not permissible because it is in the past tense, and the two additional ta’s only appear in the present tense [so that they may be] assimilated; whereas for the past tense, this does not apply. In Ghara'ib al-Tafsir, it is stated that they unanimously agreed upon its error. Al-Raghib justified this by saying that they treated the past tense as if it were the present, adding to it what is added to the present tense. It is not hidden that this amount [of justification] does not repel the objection. Ibn Sahmi said in Al-Shawadh: The Arabs may add a ta to the beginning of the tafa'ala form in the past tense, saying tanaffa'ala, and he cited the verse: "The causes were cut off (tataqatta'at) from me without you." This is an unsatisfactory and unacceptable statement. Therefore, the correct view is that it is not valid to attribute this reading to these two Imams, and we have pointed to the like of this previously.

(We have indeed made the signs clear) means: We have sent them down, clarified, by making them such in themselves. It is similar to [the phrase] "Glory to He who made the mosquito small and the elephant large." (To a people who are certain), meaning: they know the truths with a knowledge that is firm, not afflicted by doubt or obstinacy. These [people] are not like that; therefore, they were stubborn, arrogant, and said what they said.

The sentence, according to this [interpretation], explains His saying: (Like that, those who were before them said), as some of the investigators have stated. It is possible that the intended meaning of "bringing" is the seeking of truth and certainty, and the "sign" is a refutation of their request for a [specific] sign. In the definition of the "signs," their pluralization, and the introduction of "clarification" in the place of the "bringing" they requested, there is a grandeur that is not hidden. The meaning is: They requested a unique "sign," whereas We have already made clear the great signs for a people who seek truth and certainty.

The Almighty did not address the refutation of their saying: (Why does Allah not speak to us?) as an indication that, among their statements, it is the one most resembling the speech of a fool, and the answer to a fool is silence.