the conditional clause, as also in His words:

“Have you considered whether he is upon guidance, or enjoins righteousness? Have you considered whether he denies the truth and turns away?”

It is now clear that the verse conveys one of the noblest meanings, one from which everyone can benefit. The verse speaks of someone who stands upon clear evidence from his Lord—faith to which the Quran bears witness—and thus stands upon light and proof from his Lord concerning what rational and revealed proofs establish. As He says:

“And We have sent down to you a clear light.”

The clear light sent down includes the Quran. Qatādah said: “Clear evidence from your Lord.” Al-Thawrī said: “It is the Prophet, may Allah bless him and grant him peace.” Al-Baghawī said: “This is the view of the commentators.” Yet I have not found it transmitted from anyone other than the latter, nor did Ibn al-Jawzī attribute it to anyone else.

He mentioned three interpretations of “proof”: the first is that it means an authoritative argument; the second, that it means the Messenger. He also attributed to Qatādah the view that it means the Quran. What Ibn Abī Hātim transmitted from Qatādah through a reliable chain of transmission, however, is that it means clear evidence from Allah. Clear evidence and authoritative argument encompass the signs with which the prophets were sent. Thus, everything that establishes the prophethood of Muhammad, may Allah bless him and grant him peace, is a proof.

Allah Most High says:

“These, then, are two proofs from your Lord.”

To those who said, “None will enter Paradise unless they are Jews or Christians,” He said: “Say: Bring your proof.” Muhammad is the truthful one whose truthfulness is confirmed, and Allah has established many proofs of his truthfulness