Al-Ma'idah (The Table Spread): (46) And We caused to follow in their footsteps...

قَفَّيْتُ (Qaffaytu): Means "I followed closely," like when you follow someone's tracks. It is said: ʿaqabtuhu bi-fulānin (I followed him with so-and-so) and qaffaytuhu bihi (I followed him with it), making the second object transitive by adding the preposition bi-.

If it is asked: Where is the first object in the verse? We reply: It is omitted. The adverbial phrase, {عَلَىٰ آثَارِهِمْ} (upon their tracks), takes the place of the object. This is because if one follows upon someone's tracks, it implies following them. The pronoun in {آثَارِهِمْ} (their tracks) refers to the Prophets mentioned in the preceding verse: {The prophets who submitted [to God] judged by it for those who were Jews...} (Al-Ma'idah: 44).

Here are several inquiries:

The Almighty described Jesus, son of Mary, as {مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ} (a confirmer of what came before it [the Torah]). This would only be true if his actions followed the Law of the Torah. It is known that this was not the case, as the Law of Jesus (peace be upon him) differed from the Law of Moses (peace be upon him). This is supported by the end of this verse: {وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ} (And let the People of the Gospel judge by what Allah has revealed therein) (Al-Ma'idah: 47). How can these two matters be reconciled?

The Answer: The meaning of Jesus confirming the Torah is that he affirmed it was a revelation sent down from God, and that it was true and obligatory to act upon it before its abrogation.

Why was the phrase {مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ} (a confirmer of what came before it) repeated?

The Answer: There is no repetition. In the first instance, it refers to the Messiah (Jesus) confirming the Torah. In the second instance (referring to the Gospel), it means the Gospel confirms the Torah.

The Almighty described the Gospel with five attributes: {فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ} (In it is guidance and light and a confirmation of what came before it of the Torah, and guidance and admonition for the righteous). There are three points of discussion regarding this:

1. What is the difference between these five attributes?
2. Why was guidance (هُدًى) mentioned twice?
3. Why was the admonition (مَوْعِظَةٌ) specifically attributed to the righteous (لِلْمُتَّقِينَ)?

The Answer to the First Point (Differences in Attributes):

• Guidance (هُدًى): The Gospel contained proofs demonstrating the Oneness of God, His transcendence (being free from having a spouse, offspring, equal, or opposite), the truth of prophethood, and the Hereafter. This is what is meant by it being guidance.
• Light (نُورٌ): This means it provided clarification regarding the legal rulings and the details of religious obligations.
• Confirmation of what came before it (مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ): This can be interpreted as it being a bearer of glad tidings regarding the mission of Muhammad (peace be upon him) and his arrival.
• Guidance (هُدًى) (Second time): Because its inclusion of the glad tidings about the coming of Muhammad (PBUH) is a means by which people are guided to his prophethood. Since this point was the most intense area of dispute between Muslims and the Jews and Christians, God repeated it to emphasize that the Gospel clearly indicates the prophethood of Muhammad (PBUH). Thus, it serves as guidance on this crucial matter that most required clarification and establishment.
• Admonition (مَوْعِظَةٌ): This is due to the Gospel containing eloquent, confirmed advice, warnings, and deterrents.

Regarding the specificity to the righteous (لِلْمُتَّقِينَ): This is because only they benefit from such admonitions, just as stated elsewhere: {هُدًى لِلْمُتَّقِينَ} (Guidance for the righteous) (Al-Baqarah: 2).

Regarding the description of the Gospel, {وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ} (and a confirmation of what came before it), what is it coordinated with (i.e., what is its grammatical antecedent)?

The Answer: It is coordinated with the grammatical position (مَحَلّ) of {فِيهِ هُدًى} (In it is guidance), which is in the accusative case (النَّصْب) as a circumstantial adverb (حال). The meaning is: "And We gave him the Gospel, being in the state of guidance, light, and confirmation of what came before it."