Moses continued his supplication, saying, “Ordain for us good in this world”—beneficial knowledge, abundant provision, and righteous deeds—“and good in the Hereafter,” namely, the reward Allah has prepared for His righteous allies.
“We have indeed turned to You”—that is, we have returned, acknowledging our shortcomings and turning to You in all our affairs.
Allah Most High “said, ‘My punishment—I afflict with it whom I will,’” among those who are wretched and expose themselves to its causes, “‘but My mercy encompasses all things’” in the upper and lower worlds: the righteous and the wicked, the believer and the disbeliever. There is no creature whom Allah’s mercy has not reached and whom His grace and kindness have not enveloped. Yet the special mercy that brings happiness in this world and the Hereafter is not granted to everyone. He therefore said concerning it, “‘I shall ordain it for those who guard themselves’” against sins, both minor and major.
“‘Who give the prescribed zakāh’” to those entitled to it, “‘and who believe in Our signs.’” Complete belief in Allah’s signs entails understanding their meanings and acting in accordance with them. This includes following the Prophet (may Allah bless him and grant him peace), outwardly and inwardly, in both the fundamentals and subsidiary matters of religion.
“Those who follow the Messenger, the unlettered Prophet”—this specifies him as distinct from all the other prophets, for the one intended here is Muhammad ibn Abd Allah ibn Abd al-Muttalib (may Allah bless him and grant him peace).
The context concerns the Children of Israel and establishes that believing in the Prophet Muhammad (may Allah bless him and grant him peace) is a condition for their inclusion among the believers, and that those who believe in and follow him are the recipients of the unrestricted mercy Allah has ordained for them. He is described as unlettered because he belonged to the Arabs, an unlettered nation that neither read nor wrote and possessed no scripture before the Quran.
“They find him inscribed with them in the Torah and the Gospel,” by his name and attributes. Among his greatest and most illustrious attributes are what he calls people to and what he forbids them from. “He commands them to do what is right,” meaning everything recognized as good, wholesome, and beneficial.
“And forbids them from what is wrong,” meaning everything whose vileness is recognized by reason and natural disposition.
Thus, he commands them to pray, give zakāh, fast, perform pilgrimage, maintain family ties, honor their parents, show kindness to neighbors and those in their possession, extend benefit to all creation, speak truthfully, remain chaste, act righteously, offer sincere counsel, and do similar things. He forbids associating partners with Allah, taking life without right, illicit sexual relations, drinking anything that intoxicates the mind, wronging any creature, lying, immorality, and the like.
The greatest proof that he is Allah’s Messenger is therefore what he called people to and commanded, what he forbade, and what he declared lawful and unlawful. For “he makes lawful for them wholesome things,” including foods, drinks, and marital relations,
“and makes unlawful for them impure things,” including foods, drinks, marital relations, words, and deeds.
“And he relieves them of their burden and the shackles that were upon them.” That is, one of his attributes is that his religion is easy, tolerant, and facilitated. It contains no burdens or shackles, no undue hardships or onerous obligations.
“So those who believe in him, honor him,” meaning that they revere and esteem him, “support him, and follow the light sent down with him”—namely, the Quran, whose light illuminates the darkness of doubt and ignorance and which is followed as a guide when conflicting claims arise—“it is they who are successful”: those who attain the good of this world and the Hereafter and are saved from the evil of both, because they have fulfilled the greatest causes of success.
As for those who do not believe in this unlettered Prophet, honor and support him, or follow the light sent down with him, it is they who are the losers.
After calling the followers of the Torah among the Children of Israel to follow him, it might have been imagined that this ruling applied only to them. Allah therefore stated what establishes its universality, saying:
“Say, ‘O mankind, I am indeed Allah’s Messenger to you all’”—whether Arab or non-Arab, from among the People of the Scripture or otherwise.
“To Him belongs the dominion of the heavens and the earth.” He governs them through His decrees concerning creation and His sovereign administration, as well as through His religious and legislative rulings. Among these is His sending you a mighty Messenger who calls you to Allah and to His abode of honor, and warns you against everything that distances you from Him and from His abode of honor.
“There is no deity worthy of worship but Him”—that is, none has the right to be worshipped except Allah alone, without partner, and the proper way to worship Him can be known only through His messengers. “He gives life and causes death.” Among His acts of governance are giving life and causing death, in which no one shares with Him. He has made death a bridge and passage by which one crosses into the everlasting abode. Whoever believes in that abode will certainly affirm Muhammad as the Messenger (may Allah bless him and grant him peace).
“So believe in Allah and His Messenger, the unlettered Prophet”—with faith in the heart that includes the deeds of both hearts and limbs—“who believes in Allah and His words.” That is, believe in this Messenger, who is upright in his beliefs and deeds, “and follow him so that you may be guided” to what serves your religious and worldly interests. If you do not follow him, you will fall into far-reaching error.