Hud: (17) Is he who is upon a clear proof from his Lord...

It is clear how this verse connects to the preceding one. The implied meaning is: Is he who is upon a clear proof from his Lord like one who desires the life of this world and its adornment, for whom there is nothing in the Hereafter except the Fire? The answer is omitted because it is obvious, as is common in the Quran, such as in the verse: {Is he then one to whom the evil of his deeds is made fair-seeming so he regards it as good? Then surely Allah leaves astray whom He wills} (Fatir: 8), and {Is he who worships devoutly during the hours of the night, prostrating and standing?} (Az-Zumar: 9), and {Say: Are those who know equal to those who do not know?} (Az-Zumar: 9).

Know that the beginning of this verse contains four terms, each open to interpretation:

1. Who is this person whom Allah has described as being upon a clear proof from his Lord?
2. What is meant by this "clear proof" (bayyinah)?
3. What is meant by "and it is recited after it" (yatluhihi)—is it the Quran, or that it follows something else?
4. What is this "witness" (shahid)?

These four points are ambiguous, which is why commentators have differed greatly regarding this verse.

It has been said that it refers to the Prophet (peace be upon him). It has also been said that it refers to those among the Jews who believed, such as 'Abdullah ibn Salam and others. This latter view is more apparent due to the end of the verse: {those recite it, they believe in it}, which is in the plural form, so it cannot refer back to Muhammad (peace be upon him).

The bayyinah (clear proof) here means the evidence and demonstration by which the truth of the true religion is known. The pronoun in {yatluhihi} (it is recited after it) refers back to the meaning of bayyinah (evidence/demonstration). The shahid (witness) is the Quran. And { ومن قبله كتاب موسى } (and before it the Book of Moses) means that preceding the Quran, the Book of Moses also testified to this evidence/demonstration.

Know that the Book of Moses following the Quran is not in physical existence, but rather in its testimony to this required proof. {للمتقين إماما} (a guide for the pious) is in the accusative case, indicating a state (hal).

Thus, the meaning is that three things converge to establish the truth of this religion:

1. The testimony of rational proofs (bayyināt).
2. The testimony of the Quran.
3. The testimony of the Torah.

When these three converge, no doubt or suspicion remains regarding its truth. This interpretation is the best and closest to the literal wording, although there are other views.

The first opinion is that the one described as being upon a clear proof from his Lord is Muhammad (peace be upon him), and the bayyinah is the Quran. In this case, {yatluhihi} means recitation (reading). Regarding the shahid (witness), they offered several interpretations:

1. It is Gabriel (peace be upon him), meaning Gabriel recites the Quran to Muhammad (peace be upon him).
2. The witness is the tongue of Muhammad (peace be upon him). This is the view of Al-Hasan and narrated from Muhammad ibn al-Hanafiyyah from 'Ali (may Allah be pleased with him), who said: "I asked my father [Ali]: 'Are you the reciter (at-tāli)?' I asked: 'What does at-tāli mean?' He replied: 'His saying: {his Lord, and a witness from Him recites it}.' I said: 'I wish it were me, but it is the tongue of the Messenger of Allah (peace be upon him).' Since a person only reads and recites the Quran with their tongue, the tongue is metaphorically called the reciter, just as one says 'seeing eye,' 'hearing ear,' and 'speaking tongue.'"
3. The witness is 'Ali ibn Abi Talib (may Allah be pleased with him). The meaning is that 'Ali recites that bayyinah. {منه} (from Him/it) means this witness is from Muhammad (peace be upon him), and part of him, intended to honor this witness by being part of Muhammad (peace be upon him).
4. {ويتلوه} (and it is recited after it) does not refer to the Quran, but rather that this witness occurs immediately following that bayyinah. Under this view, they said the meaning is that the physical form, face, and characteristics of the Prophet (peace be upon him) all testify to his truthfulness, because whoever looks at him with intellect knows he is not mad, a soothsayer, a sorcerer, or a liar. The phrase {منه} (from Him/it) means these states are connected to the essence of the Prophet (peace be upon him).

The second opinion is that those upon a clear proof are the believers, the companions of the Prophet (peace be upon him). The bayyinah is the Quran. {ويتلوه} means: and the Book, which is the proof, is recited, meaning it is followed by a witness from Allah.

Under this view, they differed regarding the witness:

1. Some said it is Muhammad (peace be upon him).
2. Others said the witness is the fact that the Quran is presented in a manner that everyone who examines it recognizes it as a miracle—namely, its perfect eloquence, complete rhetoric, and its inability for humans to produce anything like it. {شاهد منه} (a witness from it) means from that bayyinah (the Quran), as the attributes and recitations of the Quran are related to it.
3. Al-Farra' said: {ويتلوه شاهد منه} means the Gospel testifies to the Quran, even though it was revealed before it. The meaning is that it testifies to it in terms of affirmation. This is because Allah mentioned Muhammad (peace be upon him) in the Gospel and commanded belief in him.

Know that although these two opinions are plausible, the first opinion is stronger and more complete.

Allah described the Book of Moses (peace be upon him) as a guide (Imam) and a mercy (Rahmah). Being a guide means it was followed by the worlds, and they referred back to it for knowledge of religion and laws. As for it being a mercy, it is because it guides to the truth in this world and religion, which is the cause for receiving mercy and reward. Thus, the name of the effect (mercy) is applied to the cause (the Book).

Then Allah said: {أولئك يؤمنون به} (Those believe in it). This means those whom Allah described as being upon a clear proof from their Lord regarding the truth of this religion, they believe.

Know that matters requiring knowledge are of two types: some whose truth is known intuitively, and others that require seeking and effort to attain knowledge. This second type is further divided: the path to acquiring knowledge is either through rational proof and evidence (hujjah and burhan) derived from intellect, or through receiving revelation and inspiration. These two paths are the means to define the unknown. When they combine and support each other, they reach the utmost degree of strength and certainty.

Since there are many prophets of Allah, when the words of the prophets agree on its truth, and the certain proof stands firm for its truth, this level of certainty reaches a point where no increase is possible. Therefore:

• {أفمن كان على بينة من ربه} (Is he who is upon a clear proof from his Lord) refers to certain rational proofs.
• {ويتلوه شاهد منه} (and a witness from it recites it) points to the revelation received by Muhammad (peace be upon him).
• {ومن قبله كتاب موسى إماما ورحمة} (and before it the Book of Moses, a guide and a mercy) points to the revelation received by Moses (peace be upon him).

When these three converge, this certainty reaches the highest degree of strength, clarity, and obviousness.

Then Allah said: {ومن يكفر به من الاحزاب فالنار موعده} (And whoever disbelieves in it among the parties, then the Fire is his appointment). The Ahzab (parties) refer to the various categories of disbelievers, including Jews, Christians, and Magians. Sa'id ibn Jubayr narrated from Abu Musa that the Prophet (peace be upon him) said: "No Jew or Christian hears of me and does not believe in me except that he will be among the people of the Fire." Abu Musa said: "I thought to myself that the Prophet (peace be upon him) would not say such a thing except based on the Quran, so I found Allah saying: {ومن يكفر به من الاحزاب فالنار موعده}." Some commentators said: Since the verse indicates that whoever disbelieves in it, the Fire is his appointment, it implies that whoever does not disbelieve in it, the Fire is not his appointment.

Then Allah said: {فلا تك فى مرية منه إنه الحق من ربك} (So be not in doubt concerning it; indeed, it is the truth from your Lord). There are two interpretations:

1. Do not be in doubt about the truth of this religion, and about the Quran being revealed from Allah, which relates to the preceding verse: {أم يقولون افتراه} (Or do they say, "He has invented it"?) (As-Sajdah: 3).
2. Do not be in doubt that the appointment of the disbeliever is the Fire. The reading of muriyah with a dammah on the mim is also attested.

Then He said: {ولاكن أكثر الناس لا يؤمنون} (But most people do not believe). The implication is: Since the truth has become extremely clear, you should follow it and not care about the ignorant, whether they believe or not. The closer meaning is that they do not believe in what was previously described about the Quran.

{Or who is more unjust than one who invents a lie about Allah?} This refers to those who attribute falsehood to Allah.

{Those will be presented before their Lord, and the witnesses will say, "These are the ones who lied about their Lord."} The witnesses will testify against them.

{Unquestionably, the curse of Allah is upon the wrongdoers.} The curse is upon those who commit such injustice.

{Those who avert [people] from the way of Allah and seek to make it crooked,} They prevent others from following the path of Allah and try to distort it.

{and they, in the Hereafter, are the disbelievers.} Their ultimate state in the Hereafter is disbelief.