Zamakhshari, the Bible, Jesus and the Spirit

In this post I will be quoting from one of Islam’s greatest expositors of the 12^th century named al-Zamakhshari who wrote a commentary on the Quran titled, Al-Kashshāf ‘an Haqā’iq al-Tanzīl.

The Bible’s Preservation

“the Book and the Criterion” means that it combines the qualities of being a revealed book and a criterion that distinguishes truth from falsehood—that is, the Torah. This is like saying, “I saw the rain and the lion,” meaning a man who combines generosity and courage. Similarly, God’s saying, “We gave Moses and Aaron the Criterion, and a light and a reminder” (Al-Anbiya 21:48) means the Book, which combines the qualities of being a criterion, a light, and a reminder—or the Torah. It may also mean the proof that distinguishes disbelief from faith, such as the staff, the hand, and the other signs; or the law that distinguishes what is lawful from what is forbidden. It has also been said that “the Criterion” means the parting of the sea, or the victory that separated him from his enemy, as in God’s saying, “the Day of the Criterion” (Al-Anfal 8:41), meaning the Day of Badr. (Q. 2:53: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1)

It was said that "ghulf" is a diminutive of "ghulf," the plural of "ghilaf," meaning our hearts are vessels for knowledge, so we are sufficient with what we have without needing anything else. It was narrated from Abu Amr that our hearts are ghulf, with two dashes {A BOOK FROM ALLAH } which is the Quran { CONFIRMING WHAT IS WITH THEM} from their book, not contradicting it. It is also read as "musaddiqan," in the accusative case. If you ask how it is permissible for it to be in the accusative as an indefinite noun, the answer is that when an indefinite noun is described, it becomes specific, hence the accusative is valid. "Book" has been described with the phrase {FROM ALLAH}, and the response to "lamma" is omitted, which is similar to "they lied about it" and "they belittled its coming," and the like. {THEY SEEK VICTORY OVER THE DISBELIEVERS} they seek help against the polytheists; when they fight them, they say, "O Allah, grant us victory through the prophet sent in the last days, whose description we find in the Torah," and they say to their enemies among the polytheists, "The time of a prophet is approaching who will come confirming what we have said, so we will kill you with him, as the people of 'Aad and Iram were killed." It was said that the meaning of {THEY SEEK VICTORY} is that they inform them that a prophet will be sent from among them whose time has come. The "s" is for emphasis, meaning they ask themselves for victory over them, like the "s" in "astajab" and "astasakhar," or they ask each other to grant them victory { UT WHEN WHAT THEY RECOGNIZED CAME TO THEM} from the truth {THEY DISBELIEVED IN IT} out of envy and a desire for leadership. {UPON THE DISBELIEVERS} means upon them, putting the apparent in place of the implied to indicate that the curse has befallen them for their disbelief. The "l" is for the definite article. It is also possible that it is for the general category, allowing them to enter into it initially. (Q. 2:89: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=89&tDisplay=yes&Page=2&Size=1&LanguageId=1)

An accusative indefinite noun explained as the subject of "Bish," meaning "what a bad thing." {They sold themselves with it} and the specific thing being denounced {is to disbelieve.} "They bought" means "they sold" {out of spite} and envy for what does not belong to them, which is the reason they bought {that He may send down} or "for Him to send down," meaning they envied Him for sending down {from His grace} which is the revelation {upon whomever He wills.} His wisdom and sending necessitate {so they returned with a wrath upon wrath.} Thus, they became deserving of a wrath that is synonymous, because they disbelieved in the Prophet of truth and acted unjustly against Him. It was said that they disbelieved in Muhammad after Jesus. It was also said after their claim that Ezra is the son of God, and their claim that God's hand is chained, among other types of their disbelief {in what Allah has sent down.} It is general regarding everything Allah has sent down from any scripture {They said, "We believe in what has been sent down to us."} This is restricted to the Torah {and they disbelieve in what is beyond it.} That is, they said this while they disbelieved in what is beyond the Torah {and He is the truth, confirming what is with them,} which is not in opposition to it. In this, there is a refutation of their claim because if they disbelieved in what agrees with the Torah, then they have disbelieved in it. They were then challenged for killing the prophets while claiming to believe in the Torah, which does not permit the killing of prophets. (Q. 2:91: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=1)

{Except the rebellious ones among the disbelievers. Al-Hasan said that when sin is used in a type of disobedience, it refers to the greatest of that type of disbelief and others. Ibn Abbas said that Ibn Surya told the Messenger of Allah, "You have not brought us anything we know, nor has any verse been revealed to you for us to follow you," so this was revealed. The "lam" in {the rebellious} indicates a category, and it is better understood as referring to the people of the Book. {Or whenever} the "wa" is used for conjunction with an implied meaning, "Did they disbelieve in the clear signs whenever they made a covenant." Abu al-Sammal read it with a silent "wa," meaning the rebellious ones refer to those who have rebelled, as if it were said, "And none disbelieves in it except those who have rebelled," or who repeatedly broke Allah's covenant. It was also read as "they made covenants" and "they made promises," and the Jews are known for treachery and breaking covenants. How often did Allah take a pledge from them and their forefathers, and they broke it? How often did the Messenger of Allah and they did not fulfill it? {Those whom you made a covenant with among them, then they break their covenant in every instance} (Al-Anfal 56).

Abandonment is throwing away the responsibility and rejecting it. Abdullah read it as "breaking it." {A group of them} and said a group among them, because some of them did not break it. {Rather, most of them do not believe} in the Torah, and they have nothing to do with the religion; they do not consider breaking covenants a sin and are not concerned about it. {The Book of Allah} refers to the Torah, for by their disbelief in the Messenger of Allah, who confirms what is with them, they are disbelievers in it and have rejected it. It is said that the Book of Allah refers to the Qur'an, which they discarded after it became obligatory for them to accept it. {As if they do not know} that it is the Book of Allah, and there is no doubt about it. This means that their knowledge of it is firm, but they oppose and defy it, casting it behind their backs, similar to how something is thrown behind the back, indicating self-sufficiency and a lack of attention to it. Al-Shabi said it is in front of them; they read it, but they rejected acting upon it. Sufyan said they have wrapped it in silk and adorned it with gold, but they have not made lawful what is lawful and have not forbidden what is forbidden. (Q. 2:101: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=1)

On something, meaning something that is valid and considered significant. This is a great exaggeration, because the impossible and the nonexistent can also be referred to as "something." Therefore, when the name of "something" is denied, it is an exaggeration to disregard it in favor of what comes after it. This is like saying "less than nothing." They are reciting the scripture, and the "and" is for the current state. The scripture refers to the genre, meaning they said this while being among the knowledgeable and those who recite the books. It is true that anyone who carries the Torah, the Gospel, or other books of God and believes in them should not disbelieve in the rest, because each of the two books confirms the other and bears witness to its authenticity, and likewise, all of God's books affirm one another. Such is that which you heard about following that method. The ignorant said, "Those who have no knowledge or scripture," like the idol worshippers and the disbelievers, claimed that the people of every religion are nothing. This is a significant reproach to them, as they placed themselves alongside those who do not know. It has been narrated that when the delegation from Najran came to the Messenger of God the Jewish scholars debated them until their voices were raised. The Jews said, "You are nothing in religion," and they disbelieved in Jesus and the Gospel. The Christians responded similarly to them, disbelieving in Moses and the Torah. So, God will judge between the Jews and Christians on the Day of Resurrection regarding the punishment each group deserves. Al-Hasan said that God's judgment upon them is to deny them and cast them into the fire. (Q. 2:113: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=113&tDisplay=yes&UserProfile=0&LanguageId=1)

“They were given a share of the Scripture” refers to the Jewish scholars, who received a substantial portion of the Torah. The word “of” may indicate a part, clarify what is meant, or refer to their receiving a share from among the revealed books—or from the Torah preserved on the Tablet, which is a great share.

“They are called to the Book of God” means the Torah, “so that it may judge between them.” This is because the Messenger of God entered their school and summoned them. Nuʿaym ibn ʿAmr and al-Ḥārith ibn Zayd asked him, “What religion do you follow?” He replied, “The faith of Abraham.” They said, “Abraham was a Jew.” He said to them, “The Torah is between us and you, so come to it.” But they refused. It is also said that this verse was revealed concerning stoning, about which they had disagreed.

According to al-Ḥasan and Qatādah, “the Book of God” means the Qur’an, for they knew it was God’s Book and had no doubt about it.

“Then a group of them turns away” expresses how astonishing it is that they would turn away after knowing that it is obligatory to refer to God’s Book. “And they are turning away” means that these are people for whom turning away has become a habit. It is also recited in the passive form, “so that it may be judged.” The more likely interpretation is that disagreements and hostility had arisen between those of their scholars who had embraced Islam and those who had not. They were called to the Book of God—which they all agreed was authentic, namely, the Torah—so that it might judge between those among them who were right and those who were wrong. Then a group of them, those who had not embraced Islam, turned away. For the phrase “so that it may judge between them” implies a dispute among themselves, not between them and the Messenger of God.

“That” turning away and refusal resulted from their making the punishment seem trivial to themselves and hoping to leave the Fire after a few days, just as the determinists and the literalists hoped. “What they used to fabricate deceived them in their religion”: they claimed that their forefathers were prophets who would intercede for them, just as those people were deceived by the Messenger of God’s intercession for their grave sins.

“How will it be when We gather them?” means: What will they do? What will their state be? This expresses the enormity of what awaits them and warns them that they will face something they cannot ward off or escape. What they had told themselves and made seem easy was a false excuse and an expectation of something that will never happen. It is reported that the first banner raised for the people gathered on the Day of Judgment among the banners of the unbelievers will be the banner of the Jews. God will expose them before all witnesses, then command that they be taken to the Fire. (Q. 3:23: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=3&tAyahNo=23&tDisplay=yes&UserProfile=0&LanguageId=1)

A group—the Jews—wished to lead them astray. They invited Hudhayfah, ‘Ammār, and Mu‘ādh to Judaism. “They mislead none but themselves”: the harm of leading others astray comes back only on them, because their punishment is multiplied for their own misguidance and for misleading others. Or, they are unable to mislead the Muslims; they only mislead those like themselves among their followers.

“By God’s signs”: the Torah and the Gospel. Their disbelief in them consists in not believing what they affirm about the truth of the Messenger of God’s prophethood and other matters. Their testimony is their acknowledgment that these are God’s signs. Or: “Do you disbelieve in the Qur’an and the proofs of the Messenger’s prophethood while you bear witness”—to his description in the two Scriptures? Or: “Do you disbelieve in all of God’s signs when you know they are true?”

The reading talbisūna with a doubled s has been reported. Yaḥyā ibn Waththāb read talbasūna, with an a on the bāʾ, meaning “you mix truth with falsehood,” as in the saying, “like someone wearing two counterfeit garments,” and the verse:

When he donned glory as his cloak and girded himself with it. (Q. 3:71: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=3&tAyahNo=71&tDisplay=yes&UserProfile=0&LanguageId=1)

“The Covenant of the Prophets” has several possible interpretations. First, it may be understood literally: a covenant was taken from the prophets on this matter. Second, “the covenant” may be attributed to the prophets as those who made the covenant, not those from whom it was taken—just as we say “God’s covenant” and “God’s pledge.” It is as if the verse said: “And when God took the covenant that the prophets had pledged their communities to keep.” Third, it may refer to the covenant of the prophets’ descendants—that is, the Children of Israel—with the word “descendants” omitted. Fourth, it may refer to the People of the Book, in a mocking rebuttal of their claim, since they used to say, “We have a stronger claim to prophethood than Muhammad, because we are People of the Book, and the prophets came from among us.” This is supported by the readings of Ubayy and Ibn Masʿud: “And when God took the covenant of those who were given the Book.”

The lām in “for what I have given you” is the lām of preparation, since taking a covenant implies making someone swear an oath; and the lām in “you shall surely believe” introduces the response to the oath. “What” may carry the meaning of a condition, with “you shall surely believe” serving as the response to both the oath and the condition. Or it may be a relative pronoun meaning “for that which I have given you: you shall surely believe in it.” It is also read “for what We have given you,” while Ḥamzah reads “because I gave you,” with the lām carrying a kasrah. This means: “Because I gave you some of the Book and wisdom, and then a messenger came to you confirming what you have, you shall surely believe in him.” Here, “what” is a verbal noun, and the two verbs with it—“I gave you” and “came to you”—function as verbal nouns. The lām introduces a reason: God took their covenant that they would believe in the messenger and support him because He had given them wisdom, and because the messenger whom He commands them to believe in and support agrees with them rather than opposing them.

“What” may also be a relative pronoun. If you ask how this is possible, given that “then a messenger came to you” is coordinated with “I gave you,” and cannot fall under the relative clause—since one would not say, “for that which came to you, a messenger confirming what you have”—I would answer: it can, because “what you have” means “what I gave you.” So it is as if the verse said: “for that which I gave you and for the messenger who came to you confirming it.”

Saʿīd ibn Jubayr reads “when” with a doubled mīm, meaning: “When I gave you some of the Book and wisdom, and then a messenger came to you confirming it, you were obligated to believe in him and support him.” It has also been said that the original wording was “for whom, because of what,” but the sequence of three mīms—the two mīms and the nūn assimilated into a mīm—was considered cumbersome, so one was dropped, yielding “because of what.” This means: “Because of what I gave you, you shall surely believe in him,” and its meaning is close to Ḥamzah’s reading. (Q. 3:81: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=3&tAyahNo=81&tDisplay=yes&UserProfile=0&LanguageId=1)

If you ask, “What is the grammatical function of ‘in it is God’s judgment’?” I would say: It may be an accusative circumstantial phrase modifying “the Torah,” which is the subject whose predicate is “with them.” Or it may be a predicate of “the Torah,” as in: “With them is the Torah, proclaiming God’s judgment.” Or it may have no grammatical position and be an independent sentence, because they already have what they need and have no need to seek judgment elsewhere. This is like saying, “You have Zayd, who advises you and points you toward what is right—so what need have you of anyone else?” (Q. 5:43: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=43&tDisplay=yes&UserProfile=0&LanguageId=1)

{The rabbis and the scholars}—the ascetics and learned men among the descendants of Aaron, who adhered to the way of the prophets and kept apart from the Jewish religion—[judged] { by what they were entrusted to preserve of God’s Book }: what their prophets had asked them to preserve from the Torah; that is, because their prophets had asked them to protect it from alteration and distortion. The word “of” in “of God’s Book” is explanatory. {And they were witnesses to it}: guardians, so that it would not be altered...

It is also possible that the pronoun in “they were entrusted to preserve” refers collectively to the prophets, rabbis, and scholars, with God as the one who entrusted them—that is, God charged them with preserving it and bearing witness to it.

{So do not fear the people}: a prohibition directed at judges, warning them not to fear anyone but God in their judgments, nor to compromise or carry out rulings contrary to the justice they were commanded to uphold, out of fear of an unjust ruler or concern that a relative or friend might harm them. { And do not exchange }—do not trade away or substitute { My signs } and His rulings { for a small price }: namely, a bribe, the pursuit of status, or people’s approval. The Jewish scholars altered God’s Book and changed its rulings out of worldly desire and a quest for leadership, and so they perished...

Al-Sha‘bi said: “This concerns the Muslims; the wrongdoers are the Jews, and the defiantly disobedient are the Christians.” Ibn Mas‘ud said it applies generally to the Jews and others. Hudhayfah said: “You are the nations most like the Children of Israel in your ways. You will surely follow their path, step for step and inch for inch—though I do not know whether you will worship the calf or not.” (Q. 5:44: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=44&tDisplay=yes&UserProfile=0&LanguageId=1)

It has been said that Jesus, was bound by the rulings in the Torah, since the Gospel consists of exhortations and warnings, with few rulings. But the plain meaning of “Let the people of the Gospel judge by what God revealed in it” contradicts this, as does “For each of you We have appointed a law and a way” (al-Māʾidah 5:48)—though one could argue that it means they should judge by what God revealed in it concerning the obligation to follow the rulings of the Torah. (Q. 5:46: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=46&tDisplay=yes&UserProfile=0&LanguageId=1)

“And confirming” is coordinated with the phrase “in which is guidance”; its syntactic position is accusative as a circumstantial qualifier. “And as guidance and an admonition” may likewise be accusative as circumstantial qualifiers, as in “confirming,” or accusative as purpose clauses, as in “and let [its people] judge”—as though it said: “We gave him the Gospel for guidance and admonition, and so that they might judge by the rulings God revealed in it.” If you group “guidance and an admonition” with “confirming,” what do you do with “and let [its people] judge”? I would treat it as I treated “guidance and an admonition,” taking them as purpose clauses. I would understand “and let the People of the Gospel judge by what God revealed” to mean: “We gave it to him for this purpose.” It is also read “and let them judge” in the imperative form, meaning, “And We said, ‘Let them judge.’” A reading attributed to Ubayy has “and that they may judge,” adding an before the imperative, with an governing the imperative, as in “I ordered him to stand up.” It is as though it said: “We gave him the Gospel and ordered that the People of the Gospel judge.”

It is said that Jesus was bound by the rulings in the Torah, because the Gospel consists of exhortations and warnings and contains few legal rulings. The apparent meaning of “Let the People of the Gospel judge by what God revealed in it” contradicts this, as does “For each of you We have appointed a law and a way” (Qur’an 5:48)—unless one argues that it means they should judge by what God revealed in it concerning the obligation to follow the rulings of the Torah. (Q. 5:47:  https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=47&tDisplay=yes&UserProfile=0&LanguageId=1)

If you ask what the difference is between the two definite articles in “We sent down to you the Book” and “confirming what came before it of the Book,” I would say: The first is definite by reference, because it means the Quran. The second is definite by category, because it means the category of revealed books. It could also be said to be definite by reference, since it does not mean everything that can be called a book in the broadest sense; rather, it means a known kind of book—what was sent down from heaven apart from the Quran.

“And as a guardian” over the other books, since it testifies to their soundness and validity. It is also read as “a guardian over it,” with the mīm vowelled with fatḥa. This means that the Quran has authority over them, having been protected from alteration and substitution, as God says: “Falsehood cannot approach it from before it or from behind it” (Fussilat 41:42). God Almighty—or the guardians of the Quran in every land—has protected it: if even a letter, vowel, or vowelless consonant were altered, everyone would notice and recoil, rejecting and condemning it.

“Do not follow” carries the sense of “do not deviate,” which is why it takes the preposition “from.” It is as if it said: Do not deviate from the truth that has come to you by following their desires.

“To each of you”—O people—“We have prescribed a law,” meaning a religious law. Yaḥyā ibn Waththāb read the word with the shīn vowelled with fatḥa. “And a clear way”—a clear path in religion that you follow. It has also been said that this is evidence that we are not bound by the laws of those who came before us.

“Had He made you one community”—a group united under one law, or people of one community, meaning one religion without differences. “But” He willed “to test you in what He has given you” of differing laws: will you act upon them, submitting and believing that they serve people’s interests, which differ according to circumstances and times, and acknowledging that God intended their differences only as wisdom required? Or will you follow doubts and fall short in acting upon them?

“So race toward good deeds”: hasten to them and compete in pursuing them. “To God is your return” begins a new sentence that explains why you should race toward good deeds. “Then He will inform you” and tell you of the decisive recompense, leaving you with no doubt about who among you was right or wrong, who acted, and who fell short. (Q. 5:48: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=48&tDisplay=yes&UserProfile=0&LanguageId=1)

“And if they had upheld the Torah and the Gospel”—observing their laws and limits, as well as what they contain about the description of the Messenger of God—“and what was sent down to them” from the rest of God’s scriptures, since they are required to believe in all of them, as though those scriptures had been sent down to them. It is also said that this refers to the Quran. God would have expanded their provision, for they had suffered drought. (Q. 5:66: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=66&tDisplay=yes&UserProfile=0&LanguageId=1)

The words “So ask the people of the Reminder” interrupt the preceding interpretations. The people of the Reminder are the People of the Book. The Book is called the Reminder because it admonishes and alerts the heedless. “What was sent down to them” means what God revealed to them in the Reminder of what they were commanded and forbidden, and of the promises and threats they were given. “So that they may reflect” means: with the aim that they listen closely to its admonitions, take heed, and reflect. (Q. 16:43: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=16&tAyahNo=43&tDisplay=yes&UserProfile=0&LanguageId=1)

From Ibn Abba: the staff, the hand, the locusts, the lice, the frogs, the blood, the stone, the sea, and the mountain that He uprooted over the Children of Israel. Al-Hasan said: the flood, the years of drought, and the shortfall in crops, in place of the stone, the sea, and the mountain.

It is reported that Umar ibn Abd al-Aziz asked Muhammad ibn Ka‘b, who mentioned the tongue and the disfigurement. Umar said to him, “How could a scholar be anything but this way? Boy, bring out that bag.” The boy brought it out and shook it, and there were split eggshells, cracked walnuts, wheat, chickpeas, and lentils—all turned to stone.

According to Safwan ibn Assal, 637, a Jew asked the Prophet about this, and he said: “God revealed to Moses: Tell the Children of Israel, ‘Do not associate anything with God; do not steal; do not commit adultery; do not kill anyone whom God has forbidden you to kill, except by right; do not practice sorcery; do not consume usury; do not lead an innocent person before a ruler so that he may kill them; do not accuse a chaste woman; and do not flee from battle.’ And you Jews in particular: do not transgress on the Sabbath.”

“Ask the Children of Israel”: We said to him, “Ask the Children of Israel about Pharaoh, and tell him, ‘Send the Children of Israel with me.’” Or it means: ask them about their faith and the state of their religion. Or ask them to support you, with their hearts and hands alongside you. This is indicated by the reading attributed to the Messenger of God: fa-sāla Banī Isrā’īl, using the past tense without a hamza—a dialect of Quraysh.

It has also been said that it means: “Ask, Messenger of God, the believers from among the Children of Israel”—namely, Abdullah ibn Salam and his companions—about the signs, so that they may grow in certainty and peace of heart, since when proofs reinforce one another, they become stronger and more firmly established. This is like Abraham’s words: “But so that my heart may be reassured.” (Q. 17:101: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=17&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=1)

They proposed, as was their custom in obstinacy, that a sign be given to prove prophethood. They were told: “Has no sign come to you—the mother of all signs and the greatest in the realm of miraculous proof, namely the Quran?” For the Quran confirms what is in all the other revealed books and proves their authenticity, since it is a miracle. Those books, however, are not themselves miracles, so they need its testimony to establish the truth of what they contain, just as the one against whom proof is brought needs the testimony of the proof itself. It is also read with a shortened form, “the Scripture.” The pronoun referring back to “the clear proof” is masculine because the phrase conveys the sense of “argument” and “evidence.” (Q. 20:133: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=20&tAyahNo=133&tDisplay=yes&UserProfile=0&LanguageId=1)

That is, We gave them both the Criterion—that is, the Torah—and made it a light and a reminder for the God-conscious. This means that it is itself a light and a reminder, or that, through the laws and admonitions it contains, it is a light and a reminder. Ibn Abbas said that “the Criterion” means victory, as in “the Day of the Criterion” (Al-Anfal 8:41). Al-Dahhak said it means the parting of the sea, while Muhammad ibn Ka‘b said it means deliverance from doubts. Ibn Abbas read “a light” without the conjunction “and,” making it a circumstantial qualifier of “the Criterion.” “Reminder” means admonition, or a reminder of what they need for their faith and worldly interests, or honor. (Q. 21:48: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=21&tAyahNo=48&tDisplay=yes&UserProfile=0&LanguageId=1)

When the truth came to them—that is, the Messenger, confirmed by the miraculous Book and the other miracles, which left them no excuse and closed off every avenue of argument—they said, “Why hasn’t he been given the same as Moses was given?” They meant a revealed Book delivered all at once, the staff turned into a serpent, the sea split, and other signs. So they made demands rooted in obstinacy and defiance, just as they had said, “Why wasn’t a treasure sent down to him, or an angel sent with him?” and similar things.

“Have they not disbelieved in what Moses was given?” That is, have not their peers—who share their beliefs and defiance—namely, the unbelievers in Moses’ time, disbelieved in what Moses was given? According to al-Hasan Arabs existed in the time of Moses, so on this reading it means, “Have not their ancestors disbelieved?” They said of Moses and Aaron, “Two magicians who supported each other”—that is, who cooperated. One reading has “two manifestations,” with assimilation. “Two magicians” may mean “two people possessed of magic”; or they called them “two magics” as an exaggeration in describing them as magic; or they meant two kinds of magic. “In both” means in each of them.

If you ask what “before” is connected to in this interpretation, I would say it is connected to “Have they not disbelieved?” But I could connect it to “was given,” which would shift the meaning: the people of Mecca who made this statement had disbelieved in Moses and the Torah just as they had disbelieved in Muhammad and the Qur’an. They said that Moses and Muhammad were two magicians who supported each other—or that the two Books were two magics that supported each other. This was when they sent a delegation to the Jewish leaders in Medina to ask about Muhammad. The Jews told them his description and attributes were in their Book. The delegation returned to Quraysh and told them what the Jews had said, whereupon they declared, “Two magicians who support each other.”

{“More guided than the two”}—than what was revealed to Moses and what was revealed to me. This condition is of the kind I mentioned: the condition imposed by someone asserting something whose truth is established, because the impossibility of producing a book more guided than the two books is a known and certain matter, leaving no room for doubt. The particle expressing doubt may also be intended to mock them. (Q. 28:48-49: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=28&tAyahNo=48&tDisplay=yes&UserProfile=0&LanguageId=1)

According to al-Shaʿbī, it is the Psalms of David, peace be upon him, and “the Reminder” is the Torah. It has also been said that the term refers to the general category of scriptures revealed to the prophets. “The Reminder” is the Mother of the Book—that is, the Preserved Tablet. This means that the believers will inherit the land after the disbelievers are driven out, as in God’s words: “And We caused the people who had been oppressed to inherit the eastern and western parts of the land” (Qur’an 7:137), and: “Moses said to his people, ‘Seek help from God and be patient. Indeed, the earth belongs to God; He grants it as an inheritance to whoever He wills among His servants. And the outcome is for the God-fearing’” (Qur’an 7:128). According to Ibn ʿAbbās it refers to the land of Paradise. Another view is that it means the Holy Land, which the community of Muhammad, peace and blessings be upon him, will inherit. (Q. 21:105: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=21&tAyahNo=105&tDisplay=yes&UserProfile=0&LanguageId=1)

{By the Book} means the Qur’an, and {by what We sent Our messengers with} means the Scriptures. If you ask, “Isn’t saying {Then they will know, when the shackles are around their necks} like saying, ‘I will fast yesterday’?” I reply: the meaning is “when,” except that since future events in God’s words are certain and beyond doubt, they are expressed in the past tense, as though they had already happened, while the meaning remains future. (Q. 40:70-72: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=40&tAyahNo=71&tDisplay=yes&UserProfile=0&LanguageId=1)

{The Book of Moses} is the subject, and “before it” is an adverbial phrase functioning as a predicate placed before it. It governs {as a guide}, which is an adverbial accusative, as in “Zayd is standing in the house.” Another reading is “And before it, the Book of Moses,” meaning, “We gave the Torah to those who came before it.” {As a guide} means an example to be followed in God’s religion and laws, just as an imam is followed, and {and as a mercy} means for those who believe in it and act according to it.

{And this}—the Quran—{is a confirming Book}, confirming the Book of Moses, or all the books that came before it. Another reading is “confirming what came before it.”

{In Arabic} is an adverbial accusative describing the pronoun referring to the Book in “confirming,” and “confirming” governs it. It may also be an adverbial accusative describing “Book,” since it is qualified by an adjective, with the meaning of “this” governing it. It has also been suggested that it is the object of “confirming,” meaning that it confirms the one who speaks Arabic—the Messenger. (Q. 46:12: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=46&tAyahNo=12&tDisplay=yes&UserProfile=0&LanguageId=1)

“And she affirmed” is read with either a doubled or a single d, meaning that she regarded the words and Scriptures as true—that is, she described them as truthful, which is precisely the meaning of affirmation. If you ask what is meant by God’s words and His Scriptures, I would say: “His words” may refer to the scrolls He sent down to Enoch and others, called “words” because they were brief; “His Scriptures” may refer to the four books. Or the phrases may mean everything God spoke to His angels and others, and everything He recorded on the Preserved Tablet and elsewhere. It is also read as “with God’s word and His Book,” meaning Jesus and the Book sent down to him, the Gospel. (Q. 66:12: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=66&tAyahNo=12&tDisplay=yes&UserProfile=0&LanguageId=1)

Jesus Christ and the Spirit

The Torah, which was given to him in one complete piece. It is said "to follow" if one follows from behind. Like his sin, from the sin. "He followed him with it" means we sent many messengers after him, as God said: "Then We sent Our messengers in succession." (Al-Mu'minun 44) Among them are Joshua, Samuel, Simon, David, Solomon, Isaiah, Jeremiah, Ezra, Ezekiel, Elijah, Elisha, Jonah, Zechariah, John, and others. It is said that "Isa" in Syriac means Joshua. And "Maryam" means the servant. It is said that "Mariam" in Arabic refers to women, like "Zair" for men. This is how the saying of Ruba is interpreted: "I said to Zair, 'Your Maryam has not reached him.'"

"By the Holy Spirit" means by the sacred spirit, as one would say "Hatim the Generous" or "a truthful person." It is described with holiness as it was said, "And a spirit from Him" (Quran 4:171), indicating the specificity and closeness to honor. It is said that he was not contained in the loins nor in the wombs of women. Some say it was by Gabriel, and others say by the Gospel, as mentioned in the Quran, "And a spirit from Our command" (Quran 42:52), while others refer to the greatest name of God, which was used to revive the dead by its mention. (Q. 2:87: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=87&tDisplay=yes&UserProfile=0&LanguageId=1)

Ibn Abbas said, "We were in the mosque discussing the merits of the prophets. We mentioned Noah for his lengthy worship, Abraham for his generosity, Moses for God's speaking to him, and Jesus for being raised to the heavens, and we said that the Messenger of God is better than them, as he was sent to all people and his past and future sins were forgiven, and he is the seal of the prophets." Then he entered and asked, "What are you discussing?" We informed him, and he said, "No one should be better than Yahya ibn Zakariya," for he mentioned that he never committed a sin nor even intended to do so. If you ask why Moses and Jesus were specifically mentioned among the prophets, it is because they were given significant signs and remarkable miracles. God clarified the basis of preference by making the conversation a virtue, which is one of the signs. Since these two prophets were given what they were given from great signs, they were specifically mentioned in the context of preference. This is clear evidence that whoever among them has been given a preference in signs has excelled over others. And since our Prophet, peace be upon him, is the one who was given what no one else was given in its abundance and significance. (Q. 2:253: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=2&tAyahNo=253&tDisplay=yes&UserProfile=0&LanguageId=1)

The title "{The Messiah}" is one of the honorable titles, like Al-Siddiq and Al-Faruq. Its origin is "Mashiah" in Hebrew, meaning "the blessed," as stated in {And He made me blessed wherever I am} (Maryam 31). Similarly, "{Isa}" is an Arabization of "Yeshua." Both are derived from the words for "anointing" and "life," like inscribing in water. If you ask, "{When she said}," what does it relate to? I would say it is a substitution for "{And when the angels said}." It can also substitute for "{when they argue}," considering that both the argument and the announcement occurred over an extended time, as you would say "I met him in such-and-such year." If you ask why he is called "Isa son of Mary," while the address is directed to Mary, I would say that children are attributed to their fathers, not their mothers. Hence, by indicating his lineage to her, it signifies that he was born without a father, thus he is attributed only to his mother, and in that way, she was honored and chosen above the women of the worlds. If you ask why the pronoun is mentioned, it is because the one being named is masculine. If you ask why it is said his name is the Messiah, Isa son of Mary, these are three things, one of which is the name Isa, while the Messiah and the son are titles and descriptors. I would say the name of the one named is a sign by which they are recognized and distinguished from others, as if it were said that which is known by and distinguished from others comprises all three: {And honorable} is a state of {the word}, as is {and among those brought near}, and {and he will speak} and {and among the righteous}. This means he will bring you glad tidings described with these attributes. The construction of a state from the indefinite noun is valid because it is described. The honor in this world is prophethood and precedence over people. In the hereafter, it is intercession and a high degree in paradise.

His being {among the brought near} elevates him to the heavens and associates him with the angels. The cradle is what is prepared for the child to rest in, named from the source. And {in the cradle} is in the accusative case as a state, {and in adulthood} is conjoined with it, meaning he will speak to people as a child and as an adult. This means he will speak to people in these two states with the speech of the prophets, without any difference between the state of childhood and the state of adulthood when intellect is firmly established and prophets are commissioned. Among the innovations in interpretations is her saying "My Lord," a call to Gabriel, meaning "Oh my master." {And we will teach him} is either conjoined to "bringing you glad tidings," or to "honorable," or to "creating," or it is an independent statement. Aasim and Nafeh read "And He will teach him," with a pronoun. If you ask what it relates to "and a messenger," and "and a confirmer" from the previous accusatives, and the phrase {that I have come to you} and {what is before me} refuses to relate it to them? I would say it is from the constricted forms, and there are two views. One is to imply "And I have sent," intending the statement, estimating "and we will teach him the Book and wisdom," and saying "I have sent a messenger that I have come to you." And confirming what is before me. The second is that the messenger and the confirmer both have the meaning of speech, as if it were said "and proclaiming that I have come to you," and "proclaiming that I confirm what is before me." And Al-Yazidi read "And a messenger" as a conjunction to the word {that I have come to you}, its origin is "I have sent that I have come to you," so the preposition was omitted, and it was raised by the verb. And {that I create} is in the accusative as a substitute for {that I have come to you} or in the genitive as a substitute for {a sign}, or in the nominative meaning "that I create for you." And it was read as "Indeed," with a break indicating a new clause, meaning "I can create for you something resembling the form of a bird." {Then I will blow into it} refers to the pronoun for "you," meaning in that thing resembling the form of a bird, {and it will become a bird} and it becomes a living bird like other birds.

Abdullah read, "So I will blow into it," as if he were a hawker setting aside coal. It was said that only the bat was created blind, and it was said to be the one with the rubbed eye. It is said there was no one in this nation who was blind except for Qatada bin Dhamma al-Sudusi, the interpreter. It was reported that perhaps fifty thousand patients would gather around him; those who could approach him did, and those who could not were approached by Jesus, and his healing was only through prayer. The phrase "with the permission of Allah" was repeated to dispel any doubts about his divinity. It was reported that he revived Sam, son of Noah, while they were watching, and they said this is sorcery, so show us a sign. He said, "O so-and-so, you ate such-and-such," and "O so-and-so, you have this hidden." The reading "you store" was read with the "dh" and a lighter pronunciation. "And I have come to you with a sign from your Lord" is a response to the statement "with a sign from your Lord," meaning I have come to you with a sign from your Lord, and I am permitted to do so. It is also possible that "confirming" is a rebuttal to him as well, meaning I have come to you with a sign, and I have come to you confirming. What Allah prohibited upon them in the Law of Moses were fats, the flesh of camels, fish, and all that has claws, so Jesus permitted some of that to them. It was said he permitted for them fish and birds that have no claws. They disagreed about his permitting them the Sabbath. "It is forbidden to you" was read as the active participle, which is either what is in front of me from the Torah, or Allah or Moses because the mention of the Torah implies it, and it was known to them. "It is forbidden" was read in the same form as "it is noble." (Q. 3:45: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=3&tAyahNo=45&tDisplay=yes&UserProfile=0&LanguageId=1)

If you ask, “Why is disbelief mentioned again, connected to a passage that already mentions it, whether it connects to what comes before the adversative particle or to what comes after it—namely, ‘and their disbelief in God’s signs’ and ‘because of their disbelief’?” I would say: They repeatedly disbelieved: they disbelieved in Moses, then Jesus, then Muhammad. So one instance of their disbelief is connected to another, or the whole phrase is connected to the whole preceding phrase. It is as though it says: “So, because they combined breaking the covenant, disbelieving in God’s signs, killing the prophets, and saying, ‘Our hearts are covered,’ and because they combined their disbelief with their slander of Mary and their boast that they had killed Jesus, We punished them.” Or: “Rather, God sealed their hearts because of their disbelief and their combining it with such-and-such.” The “great slander” means accusing her of adultery.

If you ask, “They disbelieved in Jesus were his enemies, and deliberately sought to kill him. They called him ‘the magician, son of a sorceress’ and ‘the fornicator, son of a fornicator.’ So how could they have said, ‘We killed the Messiah, Jesus, son of Mary, the Messenger of God’?” I would say: They said it mockingly, as Pharaoh said, “Indeed, your messenger who was sent to you is certainly insane” (Qur’an 26:27). It is also possible that God substituted an honorable title for the vile words they used when recounting what they said, thereby exalting Jesus above what they called him and magnifying what they intended by their words. This is like the verse, “They will surely say, ‘The Almighty, the All-Knowing created them—the One who made the earth a cradle for you’” (Qur’an 43:9).

It is reported that a group of Jews insulted Jesus and his mother, so he prayed against them: “O God, You are my Lord, and by Your word You created me. O God, curse whoever insults me and my mother.” God transformed those who had insulted them into apes and pigs. The Jews then agreed to kill Jesus. God told him that He would raise him to heaven and free him from the company of the Jews. Jesus said to his companions, “Which of you is willing to have my likeness cast upon him, so that he will be killed and crucified and enter Paradise?” One of them volunteered. Jesus’ likeness was cast upon him, and he was killed and crucified.

Another account says that there was a man who pretended to follow Jesus. When they wanted to kill Jesus, the man said, “I will lead you to him.” He entered Jesus’ house, and Jesus was raised up while the likeness of the pretender was cast upon the man. They went in and killed him, thinking he was Jesus. Then they disagreed: some said he was divine and could not be killed; others said he had been killed and crucified. Some said, “If this is Jesus, where is our companion? And if this is our companion, where is Jesus?” Some said he had been raised to heaven; others said, “The face is Jesus’ face, but the body is our companion’s.”

If you ask, “What is ‘was made to appear’ grammatically attached to? If it is attached to the Messiah, then the Messiah is the one being likened, not the one being made to look like someone else; and if it is attached to the person who was killed, that person has not been mentioned,” I would say: It is attached to the prepositional phrase “to them,” as in “it seemed to him”—as though it says, “Rather, the resemblance was made to appear to them.”

And it may be attributed to the pronoun referring to the one who was killed, since their statement, “We killed him,” indicates that. It is as if the passage says, “But the one they killed was made to appear so to them.” “Except that they follow conjecture”: this is an exceptive phrase of a different kind, since following conjecture is not of the same category as knowledge. In other words, they follow conjecture. If you ask, “They are first described as doubting—and doubt means that neither of two possibilities seems more likely—then as conjecturing, which means that one possibility does seem more likely. How can they both doubt and conjecture?” I would say: It means that they have no knowledge at all and are in doubt; but if some indication appears to them, they form a conjecture based on it.

“And they certainly did not kill him”: they did not kill him with certainty; or, they did not kill him while certain, as they claimed when they said, “We killed the Messiah.” Alternatively, “with certainty” may emphasize “they did not kill him,” as in, “They did not kill him at all,” meaning that his being killed is unequivocally denied. It is also said that the phrase derives from the expression “I killed the matter with knowledge” or “I slaughtered it with knowledge,” meaning that one has pursued knowledge of it to the utmost. This is sarcastic: after denying them any knowledge whatsoever by using an all-encompassing particle, the passage says they did not know it with certain, comprehensive knowledge—nothing but mockery of them.

“Every one of them will surely believe in him” is a clause with an implied oath, serving as an attribute of an omitted noun. The full meaning is: “There is not one among the People of the Book who will not surely believe in him.” Compare: “There is none of us but has a known station” (Qur’an 37:164), and “There is none of you but will pass over it” (Qur’an 19:71). The meaning is that every Jew and Christian will believe in Jesus before their death—that he is God’s servant and messenger. That is, when they see the truth just before their soul departs, when belief can no longer benefit them because the period of obligation has ended.

Shahr ibn Hawshab reported: Al-Hajjaj said to me, “There is a verse that, whenever I read it, something about it troubles me”—meaning this verse. He said, “A Jewish or Christian prisoner is brought to me, and I strike off their head, but I do not hear them say this.” I replied, “When a Jew is near death, the angels strike him on his back and face and say, ‘Enemy of God, Moses came to you as a prophet, but you rejected him.’ Then he says, ‘I believe that he is God’s servant and prophet.’ They say to a Christian, ‘Jesus came to you as a prophet, but you claimed that he was God or the Son of God.’ Then the Christian believes that he is God’s servant and messenger, when belief can no longer benefit them.”

The report says that Al-Hajjaj had been reclining. He sat upright, looked at me, and asked, “From whom did you get this?” I said, “Muhammad ibn Ali ibn al-Hanafiyya told me.” He began tapping the ground with his staff, then said, “You got it from a pure source—or from its very origin.” Al-Kalbi said, “I asked him, ‘Why did you say, “Muhammad ibn Ali ibn al-Hanafiyya told me”?’ He said, ‘I wanted to vex him’”—that is, by adding the name Ali, since Muhammad was commonly known as Ibn al-Hanafiyya.

Ibn Abbas explained it in the same way. Ikrima asked him, “What if someone comes and strikes his neck?” He replied, “His soul will not leave his body until he moves his lips with it.” Ikrima asked, “What if he falls from a roof, is burned, or is devoured by a beast?” He replied, “He will say it in the air, and his soul will not depart until he believes in him.”

This is supported by Ubayy’s reading, “except that they will surely believe in him before their deaths,” with the nūn in the plural form. The meaning is: “There is not one among them who will not believe in him before their deaths,” since “one” can refer to a group.

So if you ask, “What is the benefit of telling us that they believe in Jesus before their death?” I would say: the benefit is to warn them, so that knowing they must soon believe in him when they witness the reality of the Hereafter—and that their belief will not benefit them—might spur them to believe in him while belief can still benefit them. It also serves to establish the proof against them.

Likewise, the words “And on the Day of Resurrection, he will be a witness against them” mean that he will testify against the Jews for having denied him, and against the Christians for having called him the Son of God.

It has also been said that both pronouns refer to Jesus, meaning: “There is none among them who will not believe in Jesus before Jesus’s death.” They are the People of the Book who will be alive at the time of his return. It is reported [327] that “he will descend from heaven at the end of time, and none of the People of the Book will remain without believing in him, until there is only one religion, the religion of Islam. God will destroy the Antichrist during his time, and security will prevail, so that lions will graze alongside camels, leopards alongside cattle, and wolves alongside sheep; children will play with snakes. He will remain on earth for forty years, then die. The Muslims will pray over him and bury him.”

It is also possible that the meaning is that no one among all the People of the Book will remain without believing in him, because God will bring them to life in their graves at that time, inform them of his descent and the mission for which he was sent, and they will believe in him when their belief can no longer benefit them.

It has also been said that the pronoun in “in him” refers to God, exalted is He; and it has been said that it refers to Muhammad. (Q. 4:155-157: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=4&tAyahNo=157&tDisplay=yes&Page=2&Size=1&LanguageId=1)

“I strengthened you” means “I made you strong.” It is also read “I aided you,” in the form meaning “I caused you to be aided.” “With the Holy Spirit” means with the words through which the religion is brought to life. It is attributed to holiness because it is a means of purification from the stains of sin.

Proof of this is God’s saying, “You will speak to the people” and “in the cradle,” both functioning as circumstantial expressions, since the meaning is that you will speak to them as an infant and as an adult. The phrase “in the cradle” also indicates a limit on infancy. It is said that the Holy Spirit is Gabriel who strengthened him to establish the proof.

If you ask what is meant by “in the cradle and as an adult,” I would say it means that you will speak to them in both states, with no difference between your speech in infancy and in adulthood—the time when reason is complete, maturity is reached, and the age at which prophets are appointed.

“the Torah and the Gospel” are mentioned specifically among the things encompassed by “the Scripture and wisdom” because these refer to the general categories of Scripture and wisdom. It is also said that “the Scripture” means writing, and “wisdom” means sound, correct speech.

“Like the form of a bird” means a shape resembling that of a bird. “By My permission” means by My enabling. “Then you breathe into it”: the pronoun refers to the bird’s likeness, since it describes the form that Jesus would make and breathe into. It does not refer to the form itself, since that was not part of his creating or breathing into it. The pronoun in “and it becomes” likewise refers to the likeness.

“You bring the dead out” means you bring them out of their graves and raise them. It is said that he brought out Shem, Noah’s son, two men, a woman, and a young girl.

“And when I restrained the Children of Israel from you” refers to the Jews when they plotted to kill him. It is said that when God said to Jesus, “Remember My favor upon you,” he wore wool, ate from the trees, and saved nothing for the next day, saying that each day brought its own provision. He had no house that could fall into ruin, nor a child who could die; wherever he found himself at evening, he spent the night. (Q. 5:110: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=110&tDisplay=yes&UserProfile=0&LanguageId=1)

Simon, the chief of the disciples, said, “You are more deserving of that.” So Jesus stood up, performed ablution, prayed, and wept. Then he lifted the cloth and said, “In the name of God, the best of providers.” There was a roasted fish, boneless and without scales, dripping with fat. Salt was at its head, vinegar at its tail, and around it were various kinds of vegetables, except leeks. There were also five loaves: olives on one, honey on another, clarified butter on the third, cheese on the fourth, and dried meat on the fifth.

Simon said, “Spirit of God, is this food from this world or from the next?” He replied, “It is from neither. Rather, it is something God created through His supreme power. Eat what you asked for, and give thanks to God; God will sustain you and increase you from His bounty.”

The disciples said, “Spirit of God, if only you would show us another sign of this miracle.” He said, “O fish, come to life by God’s permission,” and it stirred. Then he said to it, “Return to how you were,” and it became roasted again. Then the table flew away. Afterward, they disobeyed and were transformed into apes and pigs.

It is reported that when they heard the condition—God’s words, “Whoever among you disbelieves afterward, I will punish them”—they said, “We don’t want it,” so it did not descend. According to al-Hasan, by God, it did not descend; had it descended, it would have been a feast day until the Day of Resurrection, as indicated by His words, “for our last ones.” The correct view is that it descended. (Q. 5:115: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=5&tAyahNo=115&tDisplay=yes&Page=2&Size=1&LanguageId=1)

It is said that he said “O Children of Israel” rather than “O my people,” as Moses did, because he had no lineage among them that would make them his people. The meaning is: “I have been sent to you” while affirming what came before me—“the Torah”—and while announcing good news “of a messenger who will come after me.” This means that my religion affirms all of God’s Books and prophets, those who came before and those who will come later.

It is also read “after me,” with the yāʾ either vowelless or with a fatḥa; al-Khalīl and Sībawayh prefer the fatḥa. Kaʿb related that the disciples said to Jesus, “O Spirit of God, will there be a community after us?” He replied, “Yes: the community of Ahmad—wise, learned, righteous, and devout. They will be so knowledgeable in religious law that they will be like prophets. They will be content with little provision from God, and God will be content with little work from them.” (Q. 61:6: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=61&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=1)

If you ask why it says “among those who are devout,” using the masculine form, I would say: Devotion is a quality that applies to anyone who is devout, whether male or female, and the masculine form is used to include both. “Among” indicates a part of the group, though it may also mark origin: she was born among the devout because she descended from Aaron, the brother of Moses. (Q. 66:12: https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=2&tSoraNo=66&tAyahNo=12&tDisplay=yes&UserProfile=0&LanguageId=1)

Further Reading

The Inscripturation of Allah's Revelations

THE UNCLEAR QURAN: WHAT IS THE INJIL?

THE GOSPEL THAT IS WITH THEM

THE QURAN’S GOSPEL