The benefits of the saying of Allah the Exalted: “But he came with the truth and confirmed the messengers.”

And His saying, the Exalted, yields several benefits. First, that the Messenger of Allah (peace and blessings be upon him) came with the truth. Every religion contains truth regarding dealings with Allah or dealings with the servants of Allah. Allah the Exalted said in describing the Qur'an with which the Messenger (peace and blessings be upon him) came: If volumes were written on this phrase, they would not exhaust its meaning. It guides to that which is most upright in every matter, in beliefs, acts of worship, morals, and transactions, whether in establishing or leaving off. If you were to follow the Shari'ah to the extent of your ability, you would find that this description applies to all the characteristics of the Shari'ah; every characteristic of the Shari'ah is more upright than anything else. Here it says, “But he came with the truth.” The opposite of truth is falsehood, and falsehood is either lying in reports or injustice in rulings. For this reason, Allah the Exalted said: We have mentioned another meaning for “with the truth” besides the fact that what he brought is truth: that he (peace and blessings be upon him) is truthful in what he brought. What he brought is truth, and he is truthful in his statement that it is from Allah, and he is not a liar.
Among the benefits of the noble verse is the praise of what the Messenger (peace and blessings be upon him) brought, as indicated by His saying: “But.” And the praise of the Messenger (peace and blessings be upon him) by describing him as one who came with the truth. There is no doubt that describing one from Allah as having come with the truth is among the greatest virtues and most praiseworthy attributes.
Among the benefits of the noble verse is the indication that the Prophet (peace and blessings be upon him) is the last of the messengers, as indicated by His saying: Since the article “al” indicates generality, it necessitates every messenger. This indicates, though not explicitly, that he is the seal of the messengers, indeed the seal of the prophets, as Allah the Exalted said: [Al-Ahzab: 40]. The verse has a great implication. He said, “But the Messenger of Allah and the seal of the prophets.” The context would have required saying, “But the Messenger of Allah, the seal of the messengers,” or “But the Prophet of Allah, the seal of the prophets.” But he said: because the description of messengership is higher than the description of prophethood. “The seal of the prophets” means that no messenger or prophet will come after him, and that is the case. He (peace and blessings be upon him) is the best of the messengers, and no prophet or messenger will come after him.
Among the benefits of the noble verse is that it is obligatory for us to believe in the previous messengers, because our Prophet (peace and blessings be upon him) confirmed the messengers. Therefore, it is obligatory for us to believe, because it is obligatory for the follower to follow the imam. Our imam is Muhammad (may Allah’s prayers and peace be upon him), so it is obligatory for us to follow him.
Among the benefits of the noble verse is the indication that the previous messengers informed about him, as indicated by His saying: There is no doubt that the previous messengers informed about him, and the last of them, Isa (Jesus), gave glad tidings of him. As for the first, the evidence is His saying, the Exalted: [Al-Imran: 81]. The one intended by this is Muhammad (peace and blessings be upon him), for he came confirming what was with them, so it was incumbent upon them to believe in him in accordance with this covenant. Look at the night of the Mi'raj, where the prophets prayed in congregation. Who was their imam? Their imam was Muhammad (peace and blessings be upon him), which indicates that he is the best of them, for leadership in prayer necessitates leadership above prayer.
Then Allah the Exalted said: In this, there is also a contradiction on the part of these deniers of the Messenger (peace and blessings be upon him), who described him as a poet and a madman. Since a madman cannot be a poet, they are stumbling blindly. However, if someone claims that the statement is divided—meaning that some of them called him a poet and others called him a madman—and he attributed the statement to all of them even though they did not say it, because they were pleased with it, then if someone claims that, it has a basis. But if the one making the claim combines both descriptions, then he has contradicted himself. So he said: