Exegesis of the saying of Allah the Exalted: “O Children of Israel, remember My favor which I bestowed upon you, and that I preferred you over the worlds,” and clarification of the superiority of the Ummah of Muhammad (peace and blessings be upon him)

Then Allah the Exalted said: And before that, in verses, Allah reminded them of this: Did Allah bestow favors upon the Children of Israel? Yes, very many favors, but they disbelieved in them. Whoever wants more knowledge of this matter should read the book “Ighathat al-Lahfan” by Ibn al-Qayyim (may Allah have mercy on him), for he explained what Allah gave these people in terms of favors, and exposed their secrets and tore off their veils, may Allah have mercy on him. And His saying: is a singular noun, but it is reduplicated, which indicates generality. The meaning of remembering it is not that a person mentions that Allah bestowed such and such a favor upon him and such and such a favor, but rather that he should act by giving thanks for this favor. And giving thanks for a favor is righteous action. The evidence that giving thanks for a favor is righteous action is the saying of the Prophet (peace and blessings be upon him): إن الله أمر المؤمنين بما أمر به المرسلين فقال : يا أيها الذين آمنوا كلوا من طيبات ما رزقنكم واشكروا لله إن كنتم إياه تعبدون وقال في الرسل يا أيها الرسل كلوا من الطيبات واعملوا صالحا فقال اعملوا صالحا بإزاء قول الله للمؤمنين اشكروا نعمة الله. وقوله: التي أنعمت عليكم فيها إظهار المنة لله عليهم ، حيث إن هذه النعمة من نعم الله عزوجل أنعم بها عليهم، وأيضا وأني فضلتكم على العالمين وهذا رفعة الجاه وعلو المنزلة، وخصه بالذكر لأنه أعظم النعم، فإن المراتب أفضل من العطاء ، انظر إلى سورة البينة ذكر الله في الكفار من المشركين وأهل الكتاب ذكر الله جزاءهم قبل أن يثني عليهم بالسوء فقال: إن الذين كفروا من أهل الكتاب والمشركين في نار جهنم خالدين فيها أولئك هم شر البرية أما المؤمنون فقال: إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية جزاءهم عند ربهم لأن علو المرتبة والمنزلة أعظم من كل نعيم، وهنا قال : وأني فضلتكم على العالمين فعطف هذا الخاص على العام، لأن تفضيله إياهم على العالمين من نعمه، لكنه خصه بالذكر بعد التعميم إشارة إلى أهميته أن الله تعالى فضلهم على العالمين، والعالمون تطلق ويراد بها جميع الخلق ومن ذلك قوله الله تعالى : الحمد لله رب العالمين المراد بالآية أخ أنت ؟ هنا الحمد لله رب العالمين من المراد بهم ؟ جميع العالمين تمام طيب. وهنا العالمين لا يراد بها كل العالم قطعا لأن الله قال لهذه الأمة: كنتم خير أمة أخرجت للناس إذا المراد بالعالمين من سبقهم، أو عالمي زمانهم، ففيها احتمالات أما عالم زمانهم فقطعا أن الله فضلهم على العالمين، وأما هذه الأمة فنقطع بأنها لم تفضل عليهم وأن هذه الأمة أفضل منهم، وأما من سبقهم فمحل تردد، محل تردد، فلدينا الآن ثلاثة احتمالات، الأول: هل فضلوا على هذه الأمة ؟ قطعا لا، ثانيا: هل فضلوا على عالم زمانهم من آل فرعون وغيرهم ؟ قطعا نعم ، ثالثا: هل فضلوا على من سبقهم من العالمين ؟ هذا عندي محل تردد، يحتمل أن يكون فضلوا عليهم ويحتمل ألا، على كل حال حتى إذا قلنا فضلوا على عالم زمانهم فهو نعمة كبيرة عليهم أن يشكروا الله عليها. Indeed, Allah commanded the believers with what He commanded the messengers. He said: “O you who believe, eat from the good things We have provided for you and give thanks to Allah if it is Him you worship.” And He said to the messengers: “O messengers, eat from the good things and do righteous deeds.” So He said “do righteous deeds” in place of Allah’s saying to the believers “give thanks for the favor of Allah.” And His saying: “which I bestowed upon you” contains the manifestation of Allah’s favor upon them, since this favor is among the favors of Allah (Mighty and Majestic) by which He bestowed upon them. Also, “and that I preferred you over the worlds” is an elevation of status and high rank. He singled it out for mention because it is the greatest of favors, for ranks are better than giving. Look at Surat al-Bayyinah; Allah mentioned regarding the disbelievers among the polytheists and the People of the Book, mentioning their recompense before praising them with evil, saying: “Indeed, those who disbelieved among the People of the Book and the polytheists will be in the Fire of Hell, abiding therein forever. Those are the worst of creation.” As for the believers, He said: “Indeed, those who believe and do righteous deeds, those are the best of creation. Their reward with their Lord is…” because the elevation of rank and status is greater than all pleasure. And here He said: “and that I preferred you over the worlds.” So He attached this specific to the general, because His preferring them over the worlds is among His favors. But He singled it out for mention after the generalization as a reference to its importance, that Allah the Exalted preferred them over the worlds. And “the worlds” is used, and by it is meant all of creation. Among that is the saying of Allah the Exalted: “All praise is due to Allah, Lord of the worlds.” Is the meaning of the verse you? Here, “Lord of the worlds,” who is meant by them? All of the worlds. Perfect, good. And here, “the worlds” is certainly not meant to be all the worlds, because Allah said to this Ummah: “You are the best nation produced for mankind.” So the meaning of “the worlds” is those who came before them, or the people of their time. So there are possibilities. As for the people of their time, certainly Allah preferred them over the worlds. As for this Ummah, we are certain that they were not preferred over them, and that this Ummah is better than them. As for those who came before them, it is a matter of hesitation, a matter of hesitation. So we now have three possibilities. First: Were they preferred over this Ummah? Certainly no. Second: Were they preferred over the people of their time, such as the family of Pharaoh and others? Certainly yes. Third: Were they preferred over those who came before them from the worlds? This is, in my view, a matter of hesitation. It is possible that they were preferred over them, and it is possible that they were not. In any case, even if we say they were preferred over the people of their time, it is a great favor upon them for which they should give thanks to Allah.