Fāṭir: (31) And that which We have revealed to you...

Then the Almighty said: {And that which We have revealed to you of the Book is the Truth} (35:31).

After establishing the first fundamental principle—the existence of the One God—through various proofs (from verses like "And Allah is He Who sent the winds," "And Allah created you," and "Have you not seen that Allah sent down..."), He mentioned the second fundamental principle, Prophethood, by saying: {And that which We have revealed to you of the Book is the Truth}.

Furthermore, since it was previously mentioned that those who recite the Book of Allah will be fully rewarded by Allah, this verse confirms that reward by stating that what was revealed is al-Ḥaqq (the Truth). Since it is true and veracious, its reciter is truthful and verified, and its interpretation is sound. Regarding this verse, there are several issues:

Issue 1: The meaning of {of the Book} (min al-Kitāb)

This phrase can imply the beginning of the extent (like saying, "A letter was sent to me from the Emir"). Under this interpretation, al-Kitāb could mean:

1. The Preserved Tablet (al-Lawḥ al-Maḥfūẓ): Meaning, "That which We revealed to you from the Preserved Tablet is the Truth."
2. The Qur'an itself: Meaning, "The guidance and clarification We revealed to you from the Qur'an is the Truth."

Alternatively, it could be for specification (like saying, "I sent to so-and-so of the clothes and fabric").

Issue 2: The emphasis in {it is the Truth} (huwa al-Ḥaqq)

The use of the definite article in the predicate (al-Ḥaqq) makes the statement stronger than simply saying, "What We revealed to you is true." This is for two reasons:

1. Defining the predicate implies extreme clarity: Usually, the predicate in a nominal sentence is indefinite because the purpose of the statement is to inform the listener of a new attribute (e.g., "Zayd stood up"—the listener knows Zayd but not his action). When the predicate is also definite (e.g., "Zayd the knowledgeable"), it serves to emphasize a known attribute, often for the purpose of alerting or reminding. Here, it signifies that the revealed message is supremely and undeniably the Truth.

Issue 3: {Confirming what is before it} (Muṣaddiqan limā bayna yadayhi)

This is a reinforcing circumstantial clause (ḥāl) confirming its status as the Truth. If the revelation is true, it cannot contradict the previous divine Books.

In the word Muṣaddiqan (confirming), there is an affirmation of its status as revelation, because the Prophet (PBUH) was unlettered and unlearned, yet he presented the contents of previous divine Books. This could only be from Allah.

This verse also serves as a rebuttal to the disbelievers who claimed that the Torah stated one thing and the Gospel stated another, often fabricating things like the Trinity. They argued that the Qur'an contradicted these claims. The response is: The Torah and Gospel are no longer fully trustworthy due to your alterations. This Qur'an confirms what was in the Torah; if it aligns, it is true and remains as it was revealed. If it contradicts, then that contradictory element was not originally from the Torah. Thus, the Qur'an confirms the Torah.

Another perspective: This revelation confirms what preceded it because if this revelation (the Qur'an) did not exist, the claims of Moses and Jesus (peace be upon them) regarding the revelation of the Torah and Gospel would be false. Since revelation does exist and was sent down to Muhammad (PBUH), the veracity of the preceding revelations is established.

A subtle point here: Allah made the Qur'an a confirmer of what came before, even though what came before also confirms the Qur'an (since revelation descending upon one prophet implies it can descend upon another, like Muhammad PBUH). However, the previous Books are not described as confirming the Qur'an in the same way. The Qur'an's status as a miracle is sufficient proof of its divine origin. As for the previous revelations, they required a miracle to confirm them.

Issue 4: {Indeed, Allah is over His servants, Acquainted, Seeing} (Inna Allāha bi-ʿibādihi la-Khabīrun Baṣīr)

There are two interpretations for this statement:

1. Confirmation of Truthfulness: It reinforces that the revelation is the Truth because it comes from Allah, Who is Khabīr (Acquainted/All-Knowing of inner realities) and Baṣīr (Seeing/All-Knowing of outward appearances). Therefore, His revelation cannot be false in either its inner meaning or its outward expression.
2. Answer to a Complaint: It addresses their objection: "Why was the revelation not sent down to a great man?" The answer is: Allah is Khabīr over His servants, knowing their inner states, and Baṣīr, seeing their outward states. He chose Muhammad (PBUH) and not others because he was the most suitable of all.

{Then We caused to inherit the Book those We chose of Our servants. And among them is one who wrongs himself, and among them is one who is moderate, and among them is one who is foremost in good deeds by permission of Allah. That is the great bounty.} (35:32)