Tafsir of Az-Zumar 39:33

"And he who brought the truth and believed in it." The relative pronoun refers to the Messenger of Allah, peace and blessings be upon him, as reported by Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Ibn Marduyah, and al-Bayhaqi in al-Asma’ wa al-Sifat on the authority of Ibn Abbas. He interpreted "the truth" as La ilaha illa Allah (there is no god but Allah). The believers are included by the implication of the context and the principle of subordination, similar to the inclusion of soldiers in your saying: "The commander arrived at such-and-such a place." This is not a case of combining literal and figurative meanings, as the second [the followers] was not intended by the core of the expression. It does not undermine this that "bringing the truth" is not a descriptor for the believing followers, as is evident.

According to this view, the relative pronoun is singular in wording and meaning. The plural in the Almighty’s saying, "Those are the righteous," is based on the inclusion of the followers as subordinates, for the ranks of righteousness vary, and the Messenger of Allah, peace and blessings be upon him, possesses the highest of them. It is also permissible that the relative pronoun is an attribute for an omitted noun—that is, the group or the party—thus being singular in wording and plural in meaning. It has been said that the statement is then one of distribution; for "bringing the truth" in its literal sense belongs to him, peace and blessings be upon him, while "believing in what he brought," although it encompasses him and his followers, is more manifest in them—therefore, the structure should be understood in light of this reciprocal relationship. In al-Kashshaf, the preferred view is that it should not be treated as distributive; the furthest extent of the matter is that one of the two descriptions is more manifest in one of the two subjects. It is upon this that the statement of al-Zamakhshari, which suggests distribution, is to be understood.

Some have interpreted the relative pronoun as generic, where its definiteness is like the definite article (al) used for the genus or for a previously mentioned group (reference). In this case, the meaning refers to the messengers and the believers. The intention of what has been mentioned is supported by the recitation of Ibn Mas’ud: "And those who brought the truth and believed in it." Some have claimed that it implies "those who," with the nun deleted, as in the verse: "Indeed, those (alladhina) whose blood flowed at Falj are the people, all the people, O Umm Malik." Abu Hayyan countered this as incorrect, because it would necessitate a pronoun in the relative clause, as in the verse. Do you not see that if you drop the nun from alladhani (those two), the pronoun becomes dual, as in the verse: "O sons of Kulayb, indeed my uncle is the one (alladha) who killed the kings and unleashed the shackles"?

‘Ali, Abu al-‘Aliyah, al-Kalbi, and a group stated: "He who brought the truth" is the Messenger, peace and blessings be upon him, and "he who believed in it" is Abu Bakr, may Allah be pleased with him. This was reported by Ibn Jarir, al-Barudi in Ma’rifat al-Sahabah, and Ibn ‘Asakir via the path of Usaid bin Safwan, who had companionship with the Prophet, from Ali, may Allah honor his face. Abu al-Aswad, Mujahid (in one narration), a group from the Prophet’s Household, and others said: "He who believed in it" is Ali, may Allah honor his face. Ibn Marduyah reported this from Abu Hurairah, attributing it to the Messenger of Allah, peace and blessings be upon him. Ibn Jarir and Ibn Abi Hatim reported from al-Suddi that he said: "He who brought the truth" is Gabriel, peace be upon him, and "he who believed in it" is the Prophet, peace and blessings be upon him.

It is said that all three views necessitate implying a relative pronoun, which is not permitted according to the most correct view among grammarians—that it is not allowed to omit the relative pronoun while leaving its relative clause under any circumstance, whether it is conjoined to another relative pronoun or not. Furthermore, it is weakened by the fact that the subsequent information provided is in the plural.

The response given is that there is no necessity for such implication; rather, "he who" may refer to the Messenger, peace and blessings be upon him, and the Siddiq (Abu Bakr) or Ali, may Allah honor both their faces, together as a distribution, or "he who" may refer to Gabriel and the Messenger, peace and blessings be upon him, together in the same manner—the plural pronoun may refer to the two, even if "he who" was intended as singular. The artificiality of this is evident, and Allah is most knowing of the state of the reports. Perhaps the mention of Abu Bakr, for example, assuming the report's authenticity, is a case of limiting the general to some of its particulars for a reason—which, in the case of Abu Bakr, may Allah be pleased with him, is that he was the first among men to believe and confirm, and in the case of Ali, may Allah honor his face, that he was among the first of the children to believe and confirm. The same may be said regarding the report of al-Suddi, though it is hardly correct due to the Almighty’s saying afterward: "So that He may remit..." and so forth. With what has been mentioned, the reports—if they are authentic—are reconciled; none of them are considered exclusive. Reflect upon this.

Abu Salih and ‘Ikrimah bin Sulayman recited "and he who confirmed it" (wa saddaqa) with a light dal (unintensified), meaning: "And he spoke the truth to the people about it, not falsifying them regarding it," meaning he conveyed it to them just as it was revealed to him without alteration. The object is omitted because the discussion is about the one who upholds the truth, and in the Hadith, it is "the truth." The speech is based on generality rather than exclusivity to him, peace and blessings be upon him, for the entirety of the Quran was preserved by the Companions from him, peace and blessings be upon him, and they conveyed it as it was revealed. It is also said: the meaning is "and he became truthful through it," i.e., by its cause, because the Quran is a miracle, and a miracle indicates the truthfulness of the Prophet, peace and blessings be upon him. Based on this, the description is specific. A figurative usage (majaz) has been employed here by using "confirmed" (saddaqa) to mean "he became truthful through it," with no metonymy involved, as has been said. Abu Salih also said it means "and he acted upon it," which is as you see. It was also recited as "and it was confirmed" (wa suddiqa bihi), in the passive voice, intensified.