Exegesis of the verse: ((Have you not seen those who were given a portion of the Book, who are called to the Book of Allah to judge between them...))

Then Allah the Exalted said: The interrogation here is for the sake of wonder, for every person of reason is astonished by this state. And it is possible that it refers to seeing with the eyes, and it is possible that it refers to seeing through knowledge, and the second is more appropriate because it is more comprehensive, and because it relates to the state, and the state is known, not seen with the eyes; it means, have you not known about these people. This means they were given a portion of knowledge, and the One who gave them the portion is Allah Mighty and Majestic, and it was omitted because it is known, for Allah the Exalted is the One who gives knowledge. Allah the Exalted said: And He said: So the One who gives the portion of knowledge is Allah Mighty and Majestic. And His saying: Does it imply diminution or increase? It is possible that the intended meaning is that they were given a large portion of the Book, such that it would lead them to guidance, but they, may Allah protect us from that, became arrogant. And it is possible that they have only a little knowledge, and that even if it were assumed they had much knowledge, this knowledge did not benefit them, so they became like one who was given a small portion of knowledge. And His saying: The attribution of the judgment here is possible to be to Allah Mighty and Majestic, so that Allah judges between them by His Book, and it is possible that it is to the Book, and the judgment is attributed to it because the judgment is established by it, and a thing is often attributed to its cause. In any case, whether we say that the pronoun in refers to Allah, or we say it refers to the Book, these people are called to the Book of Allah to judge between them, but they do not accept this. Therefore He said: A group of them turns away, not all of them, because some of them have been guided. Some of these who were given a portion of the Book have been guided by Allah, and they are many. But a group of them turns away, and with their turning away, they are averted, may Allah protect us from that. They have no inclination, neither in appearance nor in reality, but they are turning away and averted. And He only said: which is a circumstantial clause. The reason He said that is because a person may turn away for a temporary reason, but there is something of inclination in his heart. As for these people, they are turning away and they are filled with aversion from the Book of Allah to judge between them. And here he says: How is the circumstantial clause valid from the indefinite noun "a group"? The circumstantial clause is what clarifies the state of the doer. Yes, the doer is an indefinite noun and the "wa" is a definite noun. No, no, it clarifies the state of the doer. But the doer must be a definite noun or an indefinite noun with a cause, because it is described, because it is described And when the indefinite noun is described, it becomes specialized and becomes similar to a definite noun.