| Al 'Imran: (60) The Truth is from your Lord...

There are several issues discussed here:

1. Al-Farra' and Al-Zajjaj hold that {الحق} is the predicate (khabar) of an omitted subject (mubtada').
   • The meaning is: "That which I have informed you concerning the story of Jesus (peace be upon him), or that news regarding Jesus (peace be upon him), is the Truth."
   • The subject was omitted because it was understood.
2. Abu 'Ubaydah suggests it is a new beginning (isti'naf) after the preceding discourse concluded. Its predicate is {من ربك} (from your Lord).
   • This is like saying: "The truth is from God, and falsehood is from Satan."
3. Others suggest that {الحق} is in the nominative case (raf') due to an implied verb (fi'l), meaning: "The Truth has come to you."
4. Another view is that it is nominative due to an implied adjective (sifah) with fronting and postponement (taqdim and ta'khir).
   • The intended structure is: "From your Lord is the Truth, so do not be..."

• Al-Imtira' means doubt (shakk).
• Ibn al-Anbari derives it from the Arabs' saying: Maraytu an-naqata wa ash-shāh (I milked the she-camel or the sheep), meaning he drew out the milk.
• Similarly, the doubter draws out (or seeks to extract) something through his doubt, like milk being drawn during milking.
• It is also said: Māra fulānun fulānan (So-and-so disputed with so-and-so), as if he is extracting his anger.
• From this root is the saying: Ash-shukru yamtari al-mazīd (Gratitude elicits more bounty/increase).

1. The First Interpretation (Abu Muslim): What is meant is that what was revealed to you (the Quran) is the Truth regarding the story of Jesus (a.s.), not what the Christians and Jews claimed.
   • The Christians claimed Mary gave birth to a god.
   • The Jews slandered Mary (a.s.) with falsehood, attributing [immorality] to Joseph the carpenter.
   • Allah clarifies that what is revealed in the Quran is the Truth, and then forbids doubting it. The word mumtarīn (those who doubt) is derived from al-mariyya (doubt).
2. The Second Interpretation: The Truth concerning this issue is what we mentioned previously, using the analogy of Adam (a.s.), as there is no clearer explanation or stronger proof for this matter than relying on that incident. (And Allah knows best.)

1. On the surface, the address is to the Prophet (s.a.w.). This appearance implies that he was doubtful about the veracity of what was revealed to him, which is impermissible. Scholars differed on how to resolve this:
   • Some said: Although the address appears to be to the Prophet (s.a.w.), it is, in meaning, directed toward the Ummah (community). This is similar to the verse: "O Prophet, when you divorce women..." (where the command is general).
   • The second view: It is indeed an address to the Prophet (s.a.w.), but the meaning is: "Remain firm in your certainty and in your state of refraining from doubt."

Verse 61