Surah Az-Zumar (39): 33 | And he who brought the truth...

Know that when the Almighty mentioned the warning for the liars and those who deny the truthful, He immediately followed it with the promise for the truthful and those who affirm the truth. This is so that the promise is coupled with the warning. There are several issues concerning this:

The meaning is: "And he who brought the truth, and he who believed in it." There are two opinions:

1. The first opinion: That it refers to one person. "He who brought the truth" is Muhammad (PBUH), and "he who believed in it" is Abu Bakr. This view is narrated from Ali ibn Abi Talib (AS) and a group of commentators (RA).
2. The second opinion: That it refers to everyone who brought the truth. "He who brought the truth" refers to the Prophets, and "he who believed in it" refers to the followers. Those who hold this view argue that since the statement is plural ("those are the pious ones"), the one who brought the truth must be a group, not just one person.

The mission of a messenger is not complete without four pillars: the Sender (Allah), the Sent (the Prophet), the Message, and the Recipient (the addressee). The purpose of the mission is for the recipient to accept and affirm the message. The first person to affirm the message is the one through whom the mission is completed. Some storytellers have narrated that the Prophet (PBUH) said: "Leave Abu Bakr, for he is part of the completion of prophethood."

Whether we hold that "he who believed in it" refers to a specific person or everyone described by this attribute, Abu Bakr is included.

• Under the first interpretation (specific person): Abu Bakr's inclusion is evident, as this refers to the foremost in affirmation. Consensus holds that the foremost is either Abu Bakr or Ali. Applying this term to Abu Bakr is more appropriate because Ali (AS) was young at the time of the revelation, like a small child in the house. His affirmation would not add significant strength or prestige. Abu Bakr, however, was a man of advanced age and high status; his affirmation added great strength and prestige to Islam. Thus, applying this term to Abu Bakr is more fitting.
• Under the second interpretation (general description): If it means everyone described by this attribute, then Abu Bakr is certainly included.

The author of Al-Kashshaf mentioned that it was recited with takhfif (lightening) as "wa-ṣaddaqa bihi" (and he affirmed by it), meaning people believed him, and he did not alter what was revealed to him. Another interpretation is that he became truthful because of it (the Qur'an), as the Qur'an is a miracle, and a miracle confirms the claimant of prophethood by the Wise One who does not act ugly.

It was also recited as "wa-ṣaddaq" (and he was truthful).

Know that Allah has established many rulings for the one who brought the truth and believed in it.

Ruling 1: "Those are the pious ones"

This is established because monotheism (Tawhid) and polytheism (Shirk) are opposites. The nobler and more perfect one of the two opposites is, the baser and more vile the other is. Since Tawhid is the noblest of names, Shirk is the basest of things. Whoever brings one of the two opposites must abandon the other. Therefore, the one who brings Tawhid, the best of things, is abandoning Shirk, the basest of things. For this reason, those who affirm the truth are described as being pious (Muttaqin).

Ruling 2: "For them is what they desire with their Lord. That is the reward of the doers of good."

This promise encompasses everything a responsible person desires. If one argues that perfection is inherently beloved, and the inhabitants of Paradise are rational beings, when they witness the high ranks reserved for the Prophets and the greatest Saints, they will recognize these as high goods and perfect ranks. Knowledge of something as perfection and good necessitates inclination and desire for it. If this is the case, they will desire those ranks for themselves, and they must be granted to them based on this verse. Furthermore, if they did not receive what they desired, they would experience distress and heartache.

The response is that Allah removes envy and malice from the hearts of the inhabitants of the Hereafter, meaning their state in the Hereafter will differ from their state in this world. Some people use this verse to argue that the believers will see Allah on the Day of Resurrection. They say that those who believe they will see Allah are certainly included under "and believed in it," as they believed the Prophets (AS). Furthermore, that person desires the vision of Allah, so it must be granted to him based on the verse, "For them is what they desire with their Lord." If they claim the inhabitants of Paradise do not desire that, we say this is false, because the Vision is the greatest form of manifestation and unveiling of the veil, and it is undoubtedly a state desired by everyone based on this consideration. Indeed, even if proof established that this desired thing was impossible, one would cease requesting it not due to a lack of motive for the request, but because of an impediment—its inherent impossibility. Thus, this argument stands, and the text implies the fulfillment of everything they wish and desire, so it must be granted.

Know that His statement, "with their Lord," does not imply proximity in terms of direction or place, but rather in terms of being the ultimate reliance and sincerity, as in His saying: "With the King, the All-Powerful" (Al-Qamar: 55).

Know that the Mu'tazila use His saying, "That is the reward of the doers of good," as evidence that this reward is deserved due to their excellence in worship.

Ruling 3: "That Allah may expiate from them the worst of what they did and reward them their recompense according to the best of what they used to do."

The statement "For them is what they desire with their Lord" indicates the attainment of reward in the most perfect manner. His statement "That Allah may expiate from them" indicates the removal of punishment in the most perfect manner.

It is said that when they affirm the Prophets (AS) regarding what they were given, Allah expiates from them the worst of their deeds, which is the disbelief preceding that faith, and grants them the best kind of reward.

Muqatil said that Allah rewards them for the good of their deeds and does not reward them for the bad ones. Know that Muqatil was the leader of the Murji'ah, those who say that no sin harms one who has faith, just as no act of obedience benefits one who has disbelief. They used this verse as proof, arguing that Allah expiates the worst of what they did for whoever affirms the Prophets and Messengers. They argue that the apparent meaning suggests this expiation occurs at the time they are described as pious (pious from Shirk). If so, the "worst" must refer to the major sins committed after faith. Thus, this verse explicitly states that Allah expiates the worst deeds they commit after their faith, which are the major sins.

Ruling 4: Protection from Fear

It is customary for falsehood-holders to frighten the truthful with many threats. Allah cuts off this line of argument by saying: "Is not Allah sufficient for His Servant?" He mentioned this in the form of a question to establish this fact firmly in the minds. It is indeed so, because it has been established that He is Knower of all knowables, Capable of all possibilities, and Independent of all needs. Thus, the Almighty knows the needs of His servants and is capable of removing them and replacing them with goodness and comfort. He is neither stingy nor needy such that stinginess or need prevents Him from giving what is desired. If this is established, it is apparent that He repels afflictions, removes calamities, and delivers all that is desired. Therefore, He said: "Is not Allah sufficient for His Servant?"

After mentioning this premise, Allah follows it with the desired conclusion: "And they frighten you with those besides Him." Meaning, since it is established that Allah is sufficient for His Servant, frightening with anything other than Allah is futile and false.

Most reciters read 'abdihi (His Servant) in the singular, which Abu 'Ubaydah preferred, because He said to him: "And they frighten you." It is narrated that the Quraysh said to the Prophet (PBUH): "We fear that our gods will afflict you." Then Allah revealed this verse. A group read 'ibadihi (His Servants) in the plural. It is said that "Servants" refers to the Prophets: Noah was saved from drowning, Abraham from the fire, and Jonah from what befell him. Thus, Allah is sufficient for you, O Muhammad, just as He was sufficient for these Messengers before you. Another view is that it refers to the nations of the Prophets, who intended evil against them, as Allah says: "And every community intended against their messenger" (Ghafir: 5), and Allah sufficed them against the evil of those who opposed them.

Know that when Allah elaborated on the warning, the promise, the intimidation, and the encouragement, He concluded the speech with the decisive truth: "And whom Allah lets go astray, there is no guide for him. * And whom Allah guides, there is no misguider for him." This means that this favor and clear proofs are of no benefit unless Allah specifically grants the servant guidance and success. His statement: "Is not Allah Almighty, the Owner of Retribution?" is a threat to the disbelievers.

Know that our companions rely on this verse, "And whom Allah lets go astray, there is no guide for him. * And whom Allah guides, there is no misguider for him," regarding the issue of the creation of actions and the will concerning created things. The debates on both sides concerning this are well-known. The Mu'tazila rely on the correctness of their doctrine on these two issues using His statement: "Is not Allah Almighty, the Owner of Retribution?" They argue that if Allah were the Creator of disbelief in them, then retribution and threatening would not be appropriate for Him.

7 < { And if you ask them, "Who created the heavens and the earth?" they will surely say, "Allah." Say, "Then have you considered what you invoke besides Allah? If Allah intends for me some harm, are they able to remove His harm? Or if He intends for me some mercy, are they able to withhold His mercy?" Say, "Sufficient for me is Allah; upon Him let those who rely [ultimately] rely." * Say, "O my people, work according to your way; indeed, I am working. And you will know * Soon, to whom comes a torment that will disgrace him and upon whom descends an abiding torment." } > 7 !

<