Tafsir of Al Imran 3:84

(Say, "We have believed in Allah...") A command to the Messenger (may Allah grant him peace and blessings) to report on behalf of himself and the believers regarding their faith in what has been mentioned. Thus, the pronoun in "We have believed" refers to the Prophet (may Allah grant him peace and blessings) and the Ummah.

Mawla Abd al-Baqi stated: When Allah Almighty took the covenant from the prophets themselves to believe in Muhammad (peace and blessings be upon him) and to support him, He also commanded Muhammad (may Allah grant him peace and blessings) to believe in the prophets who believed in him and in their scriptures. Thus, "We have believed" is in the place of "I have believed" to exalt our Prophet (upon him be the best of prayer and the most complete of peace). Alternatively, when He took the covenant from the prophets and their nations to believe in them, He commanded Muhammad (may Allah grant him peace and blessings) and his Ummah to believe in them and their scriptures. In summary, the covenant was taken from both sides to believe according to one method.

There is no mention here of the "wisdom" of the previous prophets, either because believing in the revealed scripture is a belief in the wisdom contained within it, or to indicate that their Sharia is abrogated in the time of this Prophet (may Allah grant him peace and blessings). Both interpretations apply if "wisdom" is taken to mean "Sharia." Furthermore, there is no mention of supporting them (peace and blessings be upon them), for there is no way for the latter to support the former. Supporting the claim that the covenant was taken from both sides is the report narrated by Abd al-Razzaq and others from Tawus, who said: "Allah Almighty took the covenant from the prophets that they should believe in one another."

(And [in] what was revealed to us) This is the Quran, which was revealed to him (may Allah grant him peace and blessings) primarily, and to them through his conveying it to them; hence, the use of the plural pronoun. It could be argued that the revelation was to him alone, but it is attributed to the plural as an inclusion of those who share in it, as has been said. It is also possible that the 'nun' is the 'nun' of majesty, not a collective pronoun.

The revelation here is connected with "upon" ('ala), whereas in Surah Al-Baqarah it is connected with "to" (ila). This is because it has a direction of "loftiness" considering its origin, and "termination" considering its end. It is said that the address here is to the Prophet (may Allah grant him peace and blessings), so "loftiness" is appropriate; while there [in Al-Baqarah], the address is to the generality, so "termination" is appropriate. However, this is countered by the saying of Allah Almighty: "Believe in that which was revealed to those who have believed." The truth is that there is no difference between the construction with "to" and "upon" except in perspective. If you consider its source, you connect it with "upon" because it is from above; if you consider its end to the one for whom it is intended, you connect it with "to." One perspective is noted at one time and the other at another, for stylistic variety. Al-Raghib distinguished that whatever reached from the Highest Assembly without an intermediary, the term "upon," which is specific to loftiness, is more appropriate; and what was not so, the term "to," which is specific to delivery, is more appropriate. It is also said that "revealed upon him" refers to the matter revealed to him to convey to others, while "revealed to him" refers to that which he was specifically chosen for, because "to him" is the end of the revelation. Both statements are not free from scrutiny.

(And [in] what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants) It is said that these noble ones were specifically mentioned because the People of the Book acknowledge their prophethood and their scriptures. The intended meaning of the relative pronoun is the scrolls, as is apparent. The revelation to him (peace and blessings be upon him) is mentioned before the revelation to them either to exalt him and pay him heed, or because he is the one who defined/identified them, and knowledge of the identifier precedes knowledge of the identified. The Asbat (descendants) are the grandchildren, not the children of daughters, and they are intended, according to one opinion, to be the twelve sons of Jacob and their offspring. Not all of them were prophets, contrary to what is claimed.

(And [in] what was given to Moses and Jesus) From the Torah, the Gospel, and other miracles, as implied by the transition from the "specific revelation" to the "book." It is also said that it is specific to the two books, and the change in style is due to the importance of the two books, and these two prophets were specifically mentioned because the discourse is with the Jews and Christians.

(And the prophets) This is a conjunction to Moses and Jesus; that is, and in what was given to the prophets, despite the multiplicity of their individuals and the difference in their names.

(From their Lord) Connected to "given." The expression of "Lord" added to their pronoun contains a subtlety that is not hidden.

(We make no distinction between any of them) That is, in terms of believing in some and denying others, as the Jews and Christians did. Making distinctions in other ways, such as in status/virtue, is permissible.

(And we are Muslims to Him) That is, we are submissive through obedience and compliance in all that He has commanded and forbidden, or we are sincere to Him in worship. By both interpretations, this sentence is not an isti'drak (a correction or qualification) following the sentence of belief, as it appears. It is said that the people of religions contrary to Islam were all affirming of "faith" but were not affirming of the word "Islam," and for this reason, this sentence was placed after that one.