Believers, do not address the Prophet as ra'ina (whereby the Jews, in their own accent, meant: Would that you would never hear), but call him unzurna (meaning: Please speak to us slowly so that we understand), and then listen. The unbelievers will face a painful torment. 104 Those without faith among the people of the Book, and those who worship idols, do not wish that good should come to you from your Lord. But God chooses whom He likes for His grace; and the bounty of God is infinite. 105 ۞ When We cancel a message (sent to an earlier prophet) or throw it into oblivion, We replace it with one better or one similar. Do you not know that God has power over all things? 106 Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour? 107 Do you want to address the Prophet in the same manner in which Moses was addressed? Anyone who exchanges belief for disbelief has certainly gone down the wrong path. 108 Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things. 109 And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do. 110 And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." 111 Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol. 1, Page 154]. 112