and its vowel was transferred to the qāf, as we have mentioned. Another view—and it is the sounder one—is that it is an imperative derived from waqār (dignity and composure), just as they say ʿidna (“make a promise”) from waʿd (“promise”), and ṣilna (“maintain ties”) from waṣl (“connection”). That is, be people of dignity and calmness, as in the expression waqura fulān, yaqaru wuqūran: “So-and-so was calm and settled.”
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He presents the view of Ahl al-Sunnah and the views of those who differ from them, championing the position of Ahl al-Sunnah and supporting it with transmitted and rational evidence. This may be seen in his discussion of Allah’s words, “Vision cannot encompass Him” (1), where he affirms that Allah will be seen directly. He cites as evidence Allah’s words: “On that Day there will be radiant faces, looking towards their Lord” (2); and His words: “No indeed! On that Day they will be veiled from their Lord” (3); and His words: “For those who do good is the finest reward—and more” (4). He then explains that the Prophet, peace and blessings be upon him, interpreted “more” as looking upon the Face of Allah, Exalted is He. He then relates a hadith affirming this vision and distinguishes between complete perception and seeing.
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His concern with juristic views is also plainly evident. We often find him setting out the views of the jurists at length and giving preference to the Shafiʿi position, for he was one of its foremost jurists. At other times, he presents the various views without preferring one over another. The esteemed reader will encounter this method in reading this exegesis.
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He occasionally mentions some Israelite traditions. We find him passing over some of them—though they are few in comparison with the exegeses available to us—without commenting on them. This is what he does when mentioning the story of Harut and Marut concerning the transformation of the beautiful woman into the planet Venus (verse 112 of Surat al-Baqarah), or what he relates from al-Dahhak in his exegesis of Allah’s words: “And David killed Goliath” (verse 251 of Surat al-Baqarah). In other places, reference will be made to them in the exegesis, Allah willing.
It is worth noting that Israelite traditions fall into three categories:
a. That whose soundness we know through evidence in our possession that confirms its truth; this is authentic.
b. A category that conflicts with and contradicts our sacred law; it is to be rejected, and it is not permissible to relate it.
c. A category concerning which we withhold judgment: it belongs neither to the first category nor to the second. There is no objection to relating it if its subject matter is unrelated to matters of creed and legal rulings.
Al-Bukhari related in the Exegesis of Surat al-Baqarah, under the chapter heading “Say: We believe in Allah and what has been sent down to us,” and in al-Iʿtiṣām, under the chapter heading “The saying of the Prophet, peace and blessings be upon him: Do not ask the People of the Book about anything,” from Abu Hurayrah, may Allah be pleased with him, who said: “The People of the Book used to read”