Commentary on al-Jalalain’s Tafsir: “None dispute the verses of Allah” the Qur’an “except those who disbelieved” from the people of Mecca “so do not be deceived by their movement

And His saying: The commentator said: “the Qur’an” and it is recommended that we interpret the verses with what is more general, and what the author interpreted the verses with is considered a deficiency, and it is not recommended that we interpret the general with what is more specific unless a strong indicator points to that, and here there is no indication, so those who dispute the verses of Allah include those who dispute the Qur’an, those who dispute the Sunnah, and those who dispute creation, for example, the solar eclipse is among the verses of Allah, the lunar eclipse is among the verses of Allah, some people dispute it and say this is not a matter of frightening the servants, and what is the connection between this and frightening them, its cause is natural and known, understood by calculation, did you understand? They dispute the law of Allah, the verses of Allah, and say for example why was it such and such in one place and such and such in another place, like the story of al-Mu'arrri who disputed the fact that the hand is cut off for a quarter of a dinar and its blood money is five hundred dinars, and the saying of some of them why does the wind from below invalidate the ablution and the wind from above does not invalidate it, and the wind from above is belching and the like of these disputes regarding the legal verses.
Some of them dispute the Qur’an, saying the Qur’an contains contradiction, Allah the Exalted said: and He said in another verse: this is a contradiction, so they dispute, so the important thing is that the dispute is in the legal verses established in the Qur’an and the Sunnah, and it is also in the cosmic verses, we should interpret the verses with what is more general than what the author mentioned, so we say: cosmic or legal and as for the believers, they do not dispute, the believers say we believe in it, all from our Lord, and they do not dispute, how did we know that the believers do not dispute? From the fact that the dispute was restricted to those who disbelieved.
He said: “

except those who disbelieve

إلا الذين كفروا

[Ghafir 40:4]

from the people of Mecca ” and this is another specification, Allah the Mighty and Majestic says: and the author says from the people of Mecca, glory be to Allah, the Qur’an is general and we specify, this is an error, a deficiency in interpretation, so we say: more general than the Qur’an more general than the people of Mecca, they dispute the verses of Allah, those who disbelieved from the people of Mecca and other than the people of Mecca, from the people of Madinah, from the people of Ta’if, from the people of Jeddah, from the people of al-Qasim, from every place, all of them dispute the verses of Allah if they are disbelievers.
The fā’ is for branching from what came before, and the address in His saying: is either for the Prophet (peace and blessings be upon him) because he is the one upon whom the Qur’an was revealed, or for the generality of those addressed because the Qur’an was revealed to everyone, and which is more appropriate? The second, because the interpretive rule with us is that if the matter revolves between the meaning being general or specific, it is taken as general because the specific is included in the general and not vice versa, so do not be deceived, O addressed one, and the first to be included in that is the Messenger (peace and blessings be upon him), and “deceived” means do not be tricked and do not be deluded by them.
Movement is going back and forth from one thing to another, and from it is the movement of a person in his bed from side to side, the meaning is do not be deceived by their movement in the lands right and left, east and west, for trade and other than trade, why should it not deceive?
He said: “

so be not deceived by their [uninhibited] movement throughout the land.

فلا يغررك تقلبهم في البلاد

[Ghafir 40:4]

safe and sound, for their end is the Fire ” but if he had said: for their end is destruction, it would have been better, because Allah the Exalted gave an example of those who were in their state by saying that Allah destroyed them, so He said: and so on.