Commentary on Tafsir al-Jalalayn: “And He who brought the truth” is the Prophet (peace and blessings be upon him), and “and believed in it” are the believers.

The commentator (may Allah have mercy on him), who is also the exegete, says: "

And the one who has brought the truth

والذي جاء بالصدق

[Az-Zumar 39:33]

and he is the Prophet (peace and blessings be upon him)". As you can see, this is a specification of a general statement without any evidence for it. What is required when the Qur'an comes in a general form is to leave it in its generality; indeed, it is obligatory that it remain general unless there is evidence to the contrary. Here, there is no evidence that makes this specific to the Prophet (peace and blessings be upon him). Therefore, it is obligatory for us to treat it as general, because restricting it to the specific without evidence is a deficiency in the meaning of the Qur'an. Thus, it includes the Prophet (peace and blessings be upon him) and others. "

And believed in it

وَصَدَّقَ بِهِ

they are the believers". Glory be to Allah, this is also an error, because if we interpret the verse as the author did, it would result in the scattering of the pronouns and a lack of coherence in the speech. This is conjoined to the clause that is the relative clause of the demonstrative. If what is conjoined to the clause that is the relative clause of the demonstrative, then the one who possesses that attribute is whom?
The student: ...

The Shaykh : The relative pronoun, as long as it is conjoined to the relative clause, is part of the relative clause, and the relative clause is a description of the relative pronoun. The author (may Allah have mercy on him and forgive him) scattered the pronouns; he made the first pronoun refer to the Messenger and the second pronoun refer to the believers. The truth is that they both refer to one thing, which is the relative pronoun, because the relative clause of the relative pronoun is a description of it, and what is conjoined to the relative clause is also a description of it. So, who? It includes everyone, even the Prophet (may the prayer and peace of Allah be upon him). He believed that he is the Messenger of Allah, so he would sometimes say, “I bear witness that there is no god but Allah and that I am the Messenger of Allah.” So he believed that he is the Messenger of Allah and that what was revealed to him from his Lord is the truth. The first person to fall under this verse after the Messenger (peace and blessings be upon him and his family) is Abu Bakr al-Siddiq. For Abu Bakr al-Siddiq (may Allah be pleased with him) believed in the truth when it was brought, and he believed in it. He believed in the truth to such an extent that in the tightest of circumstances for the Messenger (may the prayer and peace of Allah be upon him), on the night of the Isra (Night Journey), when the Quraysh spread the rumor that the Messenger (may the prayer and peace of Allah be upon him) had lied and started speaking nonsense, saying things that are impossible, when the news reached him, he said: “If he said that, then he is truthful”. So from that day, he was called al-Siddiq (the Truthful) (may Allah be pleased with him).
He said: “And they are the believers. So ‘al-dhi’ (the one who) means ‘alladhina’ (those who)”, meaning that it is a singular noun but with the meaning of the plural because it indicates generality. “Those are the ones who fear shirk (associating partners with Allah)”. The demonstrative pronoun for the distant was used because of their high rank, and he did not say “these” but said “those.” And “those” is used to point to the distant. He pointed to them with the pointer for the distant despite their nearness in the discussion because of their high rank. And the author’s saying: “who fear shirk (associating partners with Allah)” is the strangest of things. We are now talking about truth and belief in the truth, so where is shirk? It was not mentioned before. If we wanted to specify, we would say, “Those are the ones who fear lying and denying the truth.” This is how we would say it. Even though the evidence indicates that the meaning is “Those are the ones who fear Allah, who fear Allah.” This is because when taqwa (mindfulness of Allah) is used in an absolute sense, it is intended to mean the taqwa of Allah. But when it is qualified, it is by whatever it is qualified with. So his saying: this is for the Day, and his saying: this is for the Fire, and his saying: this is for Allah. And when used in an absolute sense, for whom?
The student: For Allah (Glorified and Exalted is He).

The Shaykh : For Allah, meaning Allah is the most worthy of being feared (Mighty and Majestic). Here we say, “Those are the ones who fear Allah.” And for this reason, they brought the truth and believed in it. Taqwa (mindfulness of Allah) is for Allah (Mighty and Majestic).