Tafsir of Al-Baqarah 2:40

Tafsir of Surah Al-Baqarah (The Cow), Verse 40

Know that when the Almighty established the proofs for Tawhid (Oneness of God), Nubuwwah (Prophethood), and the Ma'ad (Resurrection), He followed this by mentioning the general bounties bestowed upon all humankind. Subsequently, He mentioned the specific favors granted to the ancestors of the Jews to break their stubbornness and obstinacy by reminding them of past blessings, to win over their hearts through these favors, and to point out what indicated the prophethood of Muhammad (PBUH) by revealing matters of the unseen (Ghayb).

The Almighty first mentioned these favors to them in a general manner, saying:

{O Children of Israel, remember My favor which I bestowed upon you, and fulfill My covenant, [so that] I will fulfill your covenant, and fear Me only.}

He then linked the remembrance of these favors to the command to believe in Muhammad (PBUH), saying:

{And believe in what I have sent down confirming what is with you...}

After this, He mentioned the things that prevented them from believing in him. Then, He repeated the general mention of those favors once more:

{O Children of Israel, remember My favor which I bestowed upon you...}

This repetition served to highlight the intensity of their heedlessness. He followed this reminder with the utmost encouragement:

{And that I have favored you over the worlds} (Al-Baqarah: 41),

paired with the utmost warning:

{And fear a Day when no soul will avail another soul at all...} (Al-Baqarah: 48) until the end of the verse.

After this, He began to enumerate those favors in detail. Whoever reflects upon this justly will realize that this is the pinnacle of excellent arrangement for someone intending to call people [to faith] and establish conviction in the listener's heart. Having established this introduction, we now proceed to the exegesis, with God's help.

First Issue: The Meaning of "Israel"

The commentators agree that Israel is Jacob, son of Isaac, son of Abraham (peace be upon them). They state that the meaning of Israel in their language is Servant of God, because (Isra) in their tongue means 'servant,' and (Il) means 'God.' Similarly, Gabriel (Jibril) and Michael (Mika'il) mean 'Servant of God.' Al-Qaffal said: It is said that (Isra) in Hebrew means 'man,' so it is as if it means 'Man of God.'

The address {O Children of Israel} is a direct address to the Jewish community residing in Medina, who were descendants of Jacob (peace be upon him), during the time of Muhammad (PBUH).

Second Issue: The Definition of "Favor" (Ni'mah)

The definition of a favor is a benefit conferred out of kindness toward another. Some say it is a good benefit conferred out of kindness. They add the qualifier 'good' because a favor warrants thanks, and if it were ugly, it would not warrant thanks. However, this restriction is not necessarily valid, because one might deserve thanks for a kindness even if the act itself is forbidden. The basis for deserving thanks is separate from the basis for deserving blame and punishment. Is it not seen that a wicked person deserves thanks for his generosity but blame for his disobedience? Why should it not be permissible here for both to coexist?

Returning to the definition:

1. Benefit (Manfa'ah): Because a pure harm cannot be a favor.
2. Conferred out of Kindness (Maflū'ah 'alā jahat al-Ihsān): If the benefit is intended by the actor only for his own gain—like someone being kind to his female slave to profit from her—or if it is intended as a trap leading to harm, such as someone offering poisoned khabīṣ (a sweet dish) to kill another, this is not considered a favor. A favor is only when the benefit is conferred with the intention of kindness toward the recipient.

Having established the definition of a favor, we derive several corollaries:

Corollary 1: All favors are from God. Everything that reaches us day and night, in this world and the Hereafter, whether benefit or removal of harm, is from God Almighty, as He says: {And whatever of blessing you have is from Allah} (An-Nahl: 53). Favors are of three types:

1. Favors God singles out for Himself, such as creation and sustenance.
2. Favors that reach us through another being. God created that being, enabled him to bestow the favor, created within him the capacity and motivation for it, and guided him to do so. In reality, this favor is also from God, but since God channeled it through His servant, that servant is thanked. However, the truly thanked one is God, which is why He said: {Be grateful to Me and to your parents} (Luqman: 14), starting with Himself. The Prophet (PBUH) said: "He who does not thank people does not thank Allah."
3. Favors that reach us through our own obedience. These are also from God, because if God had not granted us success, aided us, guided us to obedience, and removed excuses, we would not have achieved any of it. Thus, it is established that all favors are from God Almighty, as He says: {And whatever of blessing you have is from Allah}.

Corollary 2: The countless nature of God's favors. God's favors upon His servants cannot be counted or enumerated, as He says: {And if you should count the favors of Allah, you could not enumerate them} (An-Nahl: 18). This is because every benefit and pleasure embedded within us, every limb and organ we use to gain benefit or repel harm, everything created in the universe that brings delight or serves as a sign pointing to the Creator, and everything that causes us to refrain from sin—all are countless. All these are benefits, because a benefit is either pleasure itself or a means to pleasure. All of God's creation is like this. Anything that brings pleasure is a favor, and anything that brings pleasure or repels present harm is a favor. That which brings neither present benefit nor repels present harm can still serve as a sign pointing to the Wise Creator, thus becoming a means to knowing Him and obeying Him, which are means to eternal pleasures. Therefore, all His creations are favors upon His servants. Since human intellects are incapable of counting the benefits and wisdom in the smallest things, how can they encompass all the benefits and wisdom in the universe? This confirms the meaning of His saying: {And if you should count the favors of Allah, you could not enumerate them}. Objection: If favors are infinite, and the infinite cannot be known by a servant, how can he be commanded to remember them in {remember My favor which I bestowed upon you}? Answer: They are infinite in terms of types and individuals, but they are finite in terms of categories (Jins). This is sufficient for the remembrance that leads to knowledge of the Wise Creator. Since it is established that deserving praise, thanks, and obedience is contingent upon the bestowal of favor, it follows that God Almighty alone deserves the praise of all praisers. This is why He condemns idols: {Do they hear you when you call? Or do they benefit you or harm you?} (Ash-Shu'ara: 72-73), and {And they worship besides Allah that which neither benefits them nor harms them} (Al-Furqan: 55). He also asks: {Is one who guides to the truth more worthy to be followed, or one who does not guide except when he is guided?} (Yunus: 35).

Corollary 3: The primary favor is life. The first favor God bestowed upon His servants is creating them alive. The proof is His saying: {How can you disbelieve in Allah? Whereas you were dead and He gave you life. Then He causes you to die, then He brings you to life [again] and then to Him you will return. It is He who created for you all that is on earth...} (Al-Baqarah: 28-29). This clearly indicates that the origin of favors is life, as God mentioned life first among the favors. He then mentioned other favors, indicating that the purpose of worldly life is the life of the Hereafter and its reward. The Mu'tazila say that everything God created is divided into two: that which benefits and that which is benefited from. The Ahl al-Sunnah say that God created harms alongside benefits, and no one can object to Him, which is why He named Himself "The Benefactor, The Afflictor" (An-Nāfi', Ad-Ḍārr), and He is not questioned about what He does.

Corollary 4: Favors upon the disbeliever. The Mu'tazila argue that God has favored the accountable with worldly favors and religious favors, treating them equally in both religious and worldly matters. In religious matters, this is because He has done all the possible acts of kindness (Luṭf); if He hadn't done something, it was beyond His power, otherwise, the servant's excuse would remain. In worldly matters, this applies especially according to the Baghdad school, as they believe God must observe what is best in this world, while the Basrans disagree. The Ahl al-Sunnah hold that God created the disbeliever for the Fire and the punishment of the Hereafter. They differed on whether the disbeliever receives any favor in this world:

1. Some say these few worldly favors, since they lead to eternal harm in the Hereafter, are not favors to the disbeliever in this world. It is like putting poison in candy; the pleasure of eating the candy is not called a favor because it leads to great harm. This is supported by: {And let not those who disbelieve ever think that the respite We give them is better for themselves. We only give them respite that they may increase in sin...} (Al 'Imran: 178).
2. Others, like Judge Abu Bakr al-Baqillani (may God have mercy on him), say that even if the disbeliever is not favored with religious favors, he is favored with worldly favors. This view is sounder and supported by several points:
   • First: {O mankind, eat from whatever is on the earth [that is] lawful and good and follow not the footsteps of Satan...} (Al-Baqarah: 168). He alerts that obedience is due from everyone because of these favors: creation and sustenance.
   • Second: {How can you disbelieve in Allah? Whereas you were dead and He gave you life...} (Al-Baqarah: 28), mentioned in the context of bestowing grace. If nothing reached them from God as a favor, this context would be invalid.
   • Third: {O Children of Israel, remember My favor which I bestowed upon you, and that I have favored you over the worlds} (Al-Baqarah: 47). This explicitly states that God favored the disbeliever, as the addressees were the People of the Book, who were disbelievers. Likewise, {O Children of Israel, remember My favor...} up to {And when We saved you...} and {And when We gave Moses the Scripture and the Criterion, that you might be guided} (Al-Baqarah: 53). All these enumerate favors upon servants.
   • Fourth: {Have they not seen how many generations We destroyed before them whom We had established on earth as We had not established you? And We sent the heaven upon them in abundance...} (Al-An'am: 6).
   • Fifth: {Say, "Who rescues you from the darknesses of the land and sea? You call upon Him humbly and secretly..."} (Al-An'am: 63) up to {Then you associate others [with Him]}.
   • Sixth: {And We had certainly established you on the earth and made for you therein means of living. Little are you grateful} (Al-A'raf: 10). Regarding Iblis's story, He says: {And you will not find most of them grateful} (Al-A'raf: 17). If there were no favor from God upon them, this statement would be meaningless.
   • Seventh: {And remember when He made you successors after 'Ad and settled you in the land...} (Al-A'raf: 86). And recounting Shu'ayb: {And remember when you were few and He increased you in number}. And recounting Moses: {Shall I seek for you a god other than Allah, while He has favored you over the worlds?} (Al-A'raf: 140).
   • Eighth: {That is because Allah would not change a favor which He had bestowed upon a people until they change what is in themselves...} (Al-Anfal: 53). This is explicit.
   • Ninth: {It is He who made the sun a shining light and the moon a light and determined for it phases, that you may know the number of years and the account. Allah did not create this except in truth...} (Yunus: 5).
   • Tenth: {And when We let the people taste mercy after affliction has touched them...}
   • Eleventh: {It is He who enables you to travel on the land and at sea until when you are in ships and they sail with them by a good wind and they rejoice in it...} (Yunus: 22) up to {But when He saves them, suddenly they commit injustice upon the earth...} (Yunus: 23).
   • Twelfth: {And He is the One who made the night a covering for you and sleep a rest and made the day a time of rising} (Al-Furqan: 47), and {It is He who made for you the night that you may rest therein and the day, seeing} (Yunus: 67).
   • Thirteenth: {Have you not seen those who exchanged the favor of Allah for disbelief and settled their people in the House of Destruction? Hell, they will [enter and] burn therein - and wretched is the settlement} (Ibrahim: 28-29).
   • Fourteenth: {Allah is the One who created the heavens and the earth and sent down rain from the sky and brought forth thereby fruits as provision for you and subjected for you the ships to sail the sea by His command...} (Ibrahim: 32).
   • Fifteenth: {And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is unjust and ungrateful} (Ibrahim: 34). This explicitly affirms favors upon disbelievers.

The dispute on this matter ultimately comes down to terminology. There is no dispute that these things—life, intellect, hearing, sight, types of sustenance, and benefits—are from God. The dispute is whether, when such benefits are followed by eternal harms, the term 'favor' is still used conventionally. This is merely a dispute over wording.

What indicates that what the accountable person does not delight in was created by God for him to use as a means of reflection on the Creator and His grace are several points:

1. First: His saying in Surah An-Nahl: {He sends down the angels with the Spirit of His command upon whom He wills of His servants...} He explains that He sent messengers as bearers of good tidings and warners, calling to His Oneness, His unity, and His justice. Then He said: {He created the heavens and the earth in truth. Exalted is He above what they associate with Him. He created man from a sperm-drop; and behold, he is an open adversary} (An-Nahl: 3-4). He showed that the creation of the servant, despite his disbelief, is one of the greatest proofs of the Creator's existence, demonstrated by his transformation from a sperm-drop to a clot, to a piece of flesh, ending as an open adversary—from his lowest state to his noblest. Then He mentioned the means of His favors: {And the grazing livestock He created for you; in them is warmth and [many] uses, and of them you eat} (An-Nahl: 5) up to {It is He who sends down rain from the sky; from it is drink, and from it is vegetation from which you pasture [your animals]} (An-Nahl: 10). By this, He refuted the materialists and those who attribute things to nature, showing that the water and earth are one, yet colors, tastes, and smells differ. Then He said: {And He subjected for you the sun and the moon, both diligently pursuing their courses...} (An-Nahl: 12), refuting astrologers and believers in celestial spheres by using their regular motion as proof of their creation. Thus, God established that everything in the universe is created for the accountable, because everything in the universe that differs from the servant's essence either brings him pleasure (joy) or relieves him of a burden, or serves as a lesson (I'tibar), such as harmful bodies like snakes and scorpions. Looking at them reminds one of the types of punishment in the Hereafter, leading to avoidance, and serves as a proof of the Greatest Bestower. Thus, nothing He created is outside these benefits. At the end of these verses, He draws attention to the greatness of these favors: {And if you should count the favor of Allah, you could not enumerate them} (Ibrahim: 34).
2. Second: His saying in the parable of the town: {And Allah sets forth an example of a town which was secure and tranquil, [receiving] its provision from everywhere in abundance, but it denied the favors of Allah...} (An-Nahl: 112). This indicates that the arrival of favors necessitates that denying them leads to their removal.
3. Third: In the story of Qarun: {And do good, as Allah has done good to you} (Al-Qasas: 77). And: {Have you not seen that Allah has subjected to you whatever is in the heavens and whatever is on the earth and has showered you with His favors, [both] apparent and hidden?} (Luqman: 20). And: {Have you seen that which you emit? Do you create it, or do We create?} (Al-Waqi'ah: 58-59). And the repeated question: {Then which of the favors of your Lord will you deny?} (Ar-Rahman: 13, 16). Everything in this Surah concerns favors, either in religion or in the world.

This concludes what pertains to this section.

Third Issue: Specific Favors for the Children of Israel

Some knowledgeable people said: "Servants of favors are many, but servants of the Bestower are few." God mentioned the Children of Israel by their favors, but when the matter turned to the Ummah of Muhammad (PBUH), He mentioned them by the Bestower, saying: {So remember Me; I will remember you} (Al-Baqarah: 152). This indicates the superiority of the Ummah of Muhammad (PBUH) over all other nations.

The favors of God upon the Children of Israel were numerous: (A) He rescued them from the affliction they suffered under Pharaoh and his people, replacing it with establishment on earth and deliverance from servitude, as He says: {And We intended to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors * And establish them in the land and show Pharaoh and Haman and their hosts from them that which they used to fear} (Al-Qasas: 5-6). (B) He made them prophets and kings after they were slaves to the Copts, destroying their enemies and bequeathing to them their land, dwellings, and wealth, as He says: {Thus, and We caused to inherit it the Children of Israel} (Ash-Shu'ara: 59). (C) He sent down great Books to them that He did not send to any other nation, as Moses said: {O my people, remember the favor of Allah upon you when He made among you prophets and made you kings and gave you what He had not given any of the worlds} (Al-Ma'idah: 20). (D) Hisham narrated from Ibn Abbas that among God's favors to the Children of Israel was saving them from Pharaoh's family, shading them with clouds during the wandering in the wilderness, sending down Manna and Quail in the wilderness, and giving them a rock that would yield water for them to drink as much as they wished whenever they desired. When they became independent of water, they would raise it, and the water would cease. He also gave them a pillar of light to illuminate them at night, their heads would not become disheveled, and their clothes would not wear out.

God mentioned these favors for several reasons:

1. First: Among these favors are the Torah, the Gospel, and the Psalms, which testify to the truthfulness of Muhammad (PBUH).
2. Second: The abundance of favors necessitates the gravity of sin. He mentioned these favors so they would be warned against contradicting what they were called to: belief in Muhammad (PBUH) and the Qur'an.
3. Third: Reminding them of numerous favors should induce shame about showing opposition.
4. Fourth: Reminding them of numerous favors implies that the Bestower singled them out among all people. When someone is singled out with many favors, it is likely that the Bestower will not withdraw them, based on the saying: "Completing a kindness is better than initiating it." Thus, reminding them of past favors encourages hope for future favors, and that hope acts as a deterrent against showing opposition and contention.

Objection: These favors were upon their ancestors, not the addressees themselves. How can they be favors upon them and the cause of the gravity of their sin? Answer:

1. First: If these favors had not been bestowed upon their fathers, they would not have survived, and this lineage would not have continued. Thus, the favors upon the fathers are like favors upon the children.
2. Second: Tracing lineage back to fathers whom God singled out with religious and worldly favors is a great favor upon the children.
3. Third: When children hear that God favored their fathers for their obedience and turning away from disbelief, the children are inclined toward that path, as a child is naturally inclined to emulate the father in good deeds. Thus, this reminder calls them to engage in good and turn away from evil.

As for His saying: {And fulfill My covenant, [so that] I will fulfill your covenant}: The covenant is attributed to both parties making the covenant. Two opinions are mentioned regarding this covenant:

The First Opinion: It refers to all that God commanded them, without specifying certain obligations over others. There are narrations concerning this:

1. God made His defining them by His favors a covenant upon them, as they are obligated to thank Him, just as they are obligated to fulfill covenants and pacts. His saying, {I will fulfill your covenant}, means reward and forgiveness. He likened the promise of reward to a covenant because both must be upheld.
2. Al-Hasan said it refers to the covenant God took from the Children of Israel in His saying: {And Allah took the covenant of the Children of Israel, and We appointed among them twelve leaders... And Allah said, "Indeed, I am with you. If you establish prayer and give zakāh... and enter you into gardens beneath which rivers flow"} (Al-Ma'idah: 12). Whoever fulfills his covenant with God, God fulfills His covenant with him.
3. The view of the majority of commentators is that it means: Fulfill what I have commanded you of obedience and what I have forbidden you of sins, and {I will fulfill your covenant}, meaning: I will be pleased with you and admit you to Paradise. This is what Al-Ḍaḥḥāk narrated from Ibn Abbas. Its substance is found in His saying: {Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for Paradise... And who is more faithful to his covenant than Allah? So rejoice in your transaction which you have contracted} (At-Tawbah: 111).

The Second Opinion: This covenant refers to what was established in previous scriptures regarding the description of Muhammad (PBUH) and that he would be sent, as explicitly stated in Surah Al-Ma'idah: {And when Allah took the covenant of the prophets...} (Al-Ma'idah: 12) up to {I will surely remove from you your sins and admit you into gardens beneath which rivers flow}. And in Surah Al-A'raf: {And ordain for us in this world [that which is] good and in the Hereafter; indeed, we have repented to You." [Allah] said, "My punishment I inflict upon whom I will, but My mercy encompasses all things. So I will ordain it [specifically] for those who fear Me and give zakāh and those who believe in Our verses} (Al-A'raf: 156). The covenant of God with them was to fulfill what He promised them: removing the heavy burdens and shackles that were upon them. He said: {And when Allah took the covenant of the prophets...} (Al 'Imran: 81) and {And [mention] when Jesus, the son of Mary, said, "O Children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad"} (As-Saff: 6).

Ibn Abbas said: God covenanted with the Children of Israel in the Torah that He would send a Prophet, an unlettered one, from the descendants of Ishmael. Whoever follows him and believes in the light he brings (the Qur'an), his sins will be forgiven, he will be admitted to Paradise, and he will receive a double reward: one for following Moses and the prophets of Israel, and another for following the unlettered Prophet Muhammad from the lineage of Ishmael. This is supported by: {Those to whom We gave the Scripture before it, they believe in it. And when it is recited to them, they say, "We believe in it; indeed, it is the truth from our Lord... They will be given their reward twice for their patience} (Al-Qasas: 52-54). Ali ibn Isa said this is confirmed by: {O you who have believed, fear Allah and believe in His Messenger. He will give you two portions of His mercy...} (Al-Hadid: 28). It is also supported by the narration of Abu Musa Al-Ash'ari from the Prophet (PBUH): "Three people will be given their reward twice: a man from the People of the Book who believed in Jesus and then believed in Muhammad (PBUH), he has a double reward; a man who disciplined his nation well and taught them well, then freed them and married them, he has a double reward; and a man who obeyed Allah and obeyed his master, he has a double reward."

Two questions arise here:

First Question: If what you say is true, how is it permissible for many of them to deny it? Answer:

1. This knowledge was present among their scholars who knew their books, but they were few in number, so it was permissible for them to conceal it.
2. That text was a subtle, not an explicit, text, so it was permissible for doubt and ambiguity to arise concerning it.

Second Question: The person prophesied in these books either had his time of appearance, place of appearance, and all related details mentioned, or none of that was mentioned. If the text was explicit and transmitted by reliable scholars through continuous narration (Tawatur), then their concealment would be impossible, and it would necessarily be known as part of the religion of previous prophets. If the latter is true, the text does not prove Muhammad's prophethood, as they could claim the prophesied one will come later, which is the view of the majority of Jews. Answer: Those who interpret the verse {And fulfill My covenant, [so that] I will fulfill your covenant} as a command to reflect on the proofs for Tawhid and Prophethood (the First Opinion) chose it because of the strength of this question. As for those who support the Second Opinion, they answer that the specification of time and place was not explicitly stated in a clear text known to everyone, but rather in a subtle text, so it was not necessary for it to be known necessarily from the religion of previous prophets (peace be upon them).

We will now mention some of the prophecies regarding the advent of Muhammad (PBUH) in the books of previous prophets:

1. First: In the ninth chapter of the first book of the Torah, it is mentioned that when Hagar was angry with Sarah, an angel from God appeared to her and asked where she was going. She replied she was fleeing her mistress Sarah. The angel told her: "Return to your mistress and humble yourself before her, for God will multiply your seed and offspring, and you will conceive and bear a son, and you shall name him Ishmael, because God has heard your affliction and humility. He will be a man whose hand is over everyone, and everyone's hand will be stretched out to him in submission, and he will give thanks despite all his brothers."
   • Inference: This statement is clearly a prophecy. An angel sent by God would not prophesy injustice or something that could only be achieved by lying about God. Ishmael and his descendants were not rulers over most of the world or most nations, nor did they dominate them, except through Islam. Before Islam, they were confined to the wilderness, daring not enter the outskirts of Iraq or Syria except in extreme fear. When Islam came, they dominated the East and West through it, mixing with nations and conquering their lands. If the Prophet (PBUH) were not truthful, their mixing with nations and the nations' mixing with them would be disobedience to God and submission to Satan, which God is exalted above prophesying.

2. Second: In the eleventh chapter of the fifth book: {The LORD your God will raise up for you a prophet like me from among you and from your brethren}. In this chapter, the Lord said to Moses: "I will raise up for them a prophet like you from among their brethren. And whoever does not listen to My words which that man shall speak in My name, I Myself will require it of him." This indicates that the prophet God raises up is not from the Children of Israel, just as if one said to the Banu Hashim: "A leader will arise from your brethren," it is understood he will not be from Banu Hashim. Jacob (peace be upon him) was Israel, and he had no brother except Esau ('Is), whose descendants included no prophets except Job, who was before Moses. Thus, Moses could not be prophesying about him. As for Ishmael, he was the brother of Isaac, Jacob's father. Every prophet sent after Moses was from the Children of Israel. The Prophet (PBUH) was not from them but from their brethren, as he is from the descendants of Ishmael, the brother of Isaac (peace be upon them).
   • Objection: The phrase "from among you" prevents the meaning from being Muhammad (PBUH), as he did not arise from among the Children of Israel.
   • Answer: He did arise among them because he appeared in the Hijaz, was sent in Mecca, and migrated to Medina where his affair was completed. Around Medina were Jewish lands like Khaybar, Banu Qurayza, and Banu Nadir. Furthermore, the Hijaz is near Syria, where the majority of Jews were at that time. Thus, when Muhammad arose in the Hijaz, he arose among them. Also, since he is from their brethren, he arose among them, as he is not far from them.

3. Third: In the twentieth chapter of the same book: {The LORD came from Sinai and dawned on them from Seir; He shone forth from Mount Paran, and He came with ten thousand holy ones; at His right hand was the fire of [His] law for them} (Deuteronomy 33:2). The inference is that Mount Paran is in the Hijaz, because the Torah states that Ishmael learned archery in the wilderness of Paran, and it is known that he settled in Mecca. If this is established, we say that the phrase {He granted them honor} cannot refer to Ishmael (peace be upon him), because after Ishmael settled there, no honor was achieved, nor were multitudes of holy ones gathered. Therefore, it must refer to Muhammad (PBUH).
   • The Jews claim the meaning is that when fire appeared from Mount Sinai, fire also appeared from Seir and Mount Paran, spreading to these places. This is incorrect because if God created fire in a place, one does not say "God came from there" unless that event was followed by revelation or punishment. They admit that no revelation or speech followed the appearance of fire from Seir or Mount Paran, so it should only be said that fire appeared from them, not "God came." It is like saying "God came from the clouds" when a fire breaks out in the clouds during spring—it is not said.
   • Furthermore, the book of Huqūq states what we mean: "God came from Mount Sinai and Jerusalem, and from Mount Paran. The sky was unveiled by the splendor of Muhammad, and the earth was filled with his praise... The mountains trembled when they saw you... and the sun and moon stopped their courses..." This clearly refers to the Prophet (PBUH).
   • As for the Christians, Abu Al-Husayn (may God have mercy on him) mentioned in his book Al-Ghurar that he found in their quotations: "And He shone forth from Mount Paran. The sky was rent by the splendor of the praised Muhammad, and the arrows were quenched by your praised command, O Muhammad, for you appeared to save your nation and redeem your Messiah."
   • Thus, it is clear that the Torah's statement, {The LORD shone forth from Mount Paran}, does not mean fire appeared from it, but rather a person described with these attributes appeared—and that is none other than our Messenger Muhammad (PBUH).
   • Objection: They say the meaning is the coming of God, evidenced by the phrase "and redeem your Messiah" at the end.
   • Answer: God Almighty cannot be described as riding horses, having rays of light like illumination, or traversing ancient paths. As for "redeem your Messiah," Muhammad (PBUH) redeemed the Messiah from the lies of the Jews and Christians.

4. Fourth: What is mentioned in the book of Isaiah, chapter 22: {Arise, shine, for your light has come, and the glory of the LORD rises upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise over you, and His glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your dawn. Lift up your eyes all around and see; they gather together; they come to you. Your sons shall come from afar, and your daughters shall be carried in their arms... and the treasures of the sea shall be brought to you, and the might of nations shall come to you. The camels of Midian and Ephah shall cover you; they from Sheba shall come; they shall bring gold and frankincense, and shall proclaim the praises of the LORD. All the flocks of Kedar shall be gathered to you; the rams of Nebaioth shall be yours; they shall be presented on My altar, and I will glorify the house of My splendor. Who are these that fly like a cloud, and like doves to their nests?}
   • Inference: All these descriptions apply to Mecca. Armies of nations have performed Hajj to it, and the treasures of the sea have been drawn to it. His saying, {And I will glorify the house of My splendor}, means that the Arabs used to recite the Talbiyah before Islam: "Labbayka, Lā sharīka laka illā sharīkun huwa laka tamlikuhu wa mā malak" (Here I am, O Lord, no partner have You except a partner who is Yours, You own him and what he owns). In Islam, it became: "Labbayka Allāhumma Labbayk, Lā sharīka laka Labbayk" (Here I am, O Allah, here I am, no partner have You, here I am). This is the praise God renewed for the house of Muhammad's splendor.
   • Objection: They say this refers to Jerusalem and will happen later.
   • Answer: A wise speaker would not say, "Your time has drawn near," when it has not drawn near, especially when what is near is something displeasing, yet no warning is given. Furthermore, the book of Isaiah is full of descriptions of the wilderness, which invalidates their claim.

5. Fifth: Al-Sammān narrated in his commentary on the first book of the Torah that God revealed to Abraham (peace be upon him): "I have answered your prayer concerning Ishmael, and I have blessed him, and I have greatly magnified him. He will father twelve great chiefs, and I will make him a great nation."
   • Inference: Among the descendants of Ishmael, no one became the head of a great nation except our Prophet Muhammad (PBUH). Abraham's and Ishmael's prayer was for our Messenger (PBUH) after they finished building the Ka'bah, as He says: {Our Lord, and send among them a Messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise} (Al-Baqarah: 129). This is why the Prophet (PBUH) used to say: "I am the prayer of my father Abraham and the good tidings of Jesus," referring to: {and bringing good tidings of a messenger to come after me, whose name is Ahmad} (As-Saff: 6). The name Ahmad is derived from Hamd (praise), and the name derived from praise belongs only to our Prophet, whose names are Muhammad, Ahmad, and Mahmud. It is said his description in the Torah is: his birth in Mecca, his dwelling in Taybah (Medina), his dominion in Syria, and his nation being the Praisers (Al-Ḥammādūn).

6. Sixth: Jesus said to the disciples: {I am going away, and the Comforter (Paraclete) will come to you, the Spirit of truth, who proceeds from the Father. He will not speak on His own initiative, but whatever He hears He will speak} (John 15:26). This is confirmed by: {I follow not except what is revealed to me} (Al-An'am: 50) and {Say, "I follow not except what is revealed to me. I would not disobey Allah if I were to disobey Him...} (Yunus: 15).
   • Regarding "Paraclete" (Fāriqlīṭ), there are two interpretations of its meaning: a. It means the Intercessor who is granted intercession, which is also a description of the Prophet (PBUH). b. Some Christians say Fāriqlīṭ is the one who distinguishes between truth and falsehood (Fārūq), similar to Rāwūq (one who is excellent). As for Līṭ, it means verification in the matter, like Ashyab (one with gray hair). This also describes our Law, as it is the one that distinguishes between truth and falsehood.

7. Seventh: Daniel said to King Nebuchadnezzar, when asked about a vision without recounting it: "I saw, O King, a terrifying sight: its head was of fine gold, its arms and chest of silver, its belly and thighs of bronze, its legs of iron, and its feet partly of iron and partly of clay. I saw a stone being cut out from a mountain without hands, and it struck the statue on its feet of iron and clay, crushing them completely. Then the iron, the clay, the bronze, the silver, and the gold were all broken to pieces and became like chaff on the threshing floor in the wind, and the stone that struck the statue became a great mountain and filled the whole earth."
   • Interpretation: You, O King, are the head of gold. After you, another kingdom will arise inferior to yours. The third kingdom, like bronze, will spread over the whole earth. The fourth kingdom will be strong like iron. As for the feet, part iron and part clay, some parts of the kingdom will be mighty and some weak, and the king's word will be divided. In those days, the God of heaven will set up a kingdom that will never be destroyed, nor will its dominion be left to anyone else; it will crush all those kingdoms and stand forever. This is the interpretation of the stone that was cut out without hands, crushing the iron, bronze, clay, silver, and gold. Allah knows best what will happen at the end of time.
   • These are the prophecies in previous books regarding the mission of Muhammad (PBUH).

As for His saying: {And fulfill your covenant}: The Mu'tazila say this covenant is what reason dictates: that God is obligated to grant reward to the obedient. They justify describing this obligation as a covenant because it must be fulfilled, making it stronger than an obligation established by a vow or oath. Our companions (Ahl al-Sunnah) say that the servant has no right to demand anything from God. This verse indicates that when God mentioned favors first, then commanded the fulfillment of the covenant, it shows that those past favors necessitate the covenant of servitude. If this is the case, performing acts of worship is fulfilling what became obligatory due to past favors. Fulfilling an obligation does not cause another obligation to become due. Thus, performing obligations does not necessitate reward, invalidating the Mu'tazila's view.

The correct interpretation is twofold:

1. When God promised a reward, it is impossible for it not to occur, because if it did not occur, His truthful report would become a lie, and lying about Him is impossible. That which leads to the impossible is impossible. Thus, the occurrence of the reward is necessarily established, making it stronger than what is established by an oath or vow.
2. Alternatively, the covenant is the command, and the servant may be commanded. However, God cannot be commanded. Rather, God uses language metaphorically, as in {They seek to deceive Allah, but He is deceiving them} (An-Nisa: 142) and {And they planned, and Allah planned, but Allah is the best of planners} (Al 'Imran: 54).

As for His saying: {And fear Me only}: Fear (Rahbah) means apprehension. The theologians say fear of God is fear of His punishment. A accountable person can be described as fearful in two ways: with certainty or with probability.

• Certainty: If one is certain he has performed all commands and avoided all prohibitions, his fear is only about the future. Angels and prophets (peace be upon them) are described with fear and apprehension on this basis: {They fear their Lord above them} (An-Nahl: 50).
• Probability: If one is not certain he has fulfilled obligations and avoided prohibitions, he fears not being among the rewarded. Know that the more intense one's fear in this world, the greater his security on the Day of Resurrection, and vice versa. It is narrated: "A caller will announce on the Day of Resurrection: 'By My Might and Majesty, I will not combine two fears or two securities for My servant. Whoever felt secure in the world, I will make him fearful on the Day of Resurrection, and whoever feared Me in the world, I will grant him security on the Day of Resurrection.'" The Gnostics say fear is twofold: fear of punishment (for the people of outward observance) and fear of Majesty (for the people of the heart). The first kind ceases, but the second does not.

The verse indicates that the abundance of favors magnifies the sin of disobedience. It indicates that prior covenant magnifies the violation. It indicates that the Messenger was sent to the Children of Israel just as he was sent to the Arabs. His saying {And fear Me only} indicates that one should fear no one except God Almighty. This applies to fear, and similarly to hope and aspiration. This implies that everything occurs by God's decree and predestination. If the servant were independent in action, he would have to be feared just as God is feared, which would invalidate the exclusivity implied by {And fear Me only}. Instead, he would have to fear only himself, as the keys to reward and punishment would be in his hands, not God's. The verse also indicates that the accountable person must perform acts of obedience out of fear and hope, and this is necessary for their validity. And Allah knows best.

(The translation of the verse is provided as requested, followed by the continuation of the Tafsir in the next section.)