The benefits derived from the verse << يآأهل الكتاب قد جآءكم رسولنا . . . . . . . . . . . . . . . . . . . >> .

In this noble verse, there are many benefits, among which is: addressing the Jews and Christians as the People of the Book, as the People of the Book. Someone might say: Is this an honor for them and an exaltation of them that He named them People of the Book? The answer to that is that we say: He named them the People of the Book not to honor them, but to establish the argument against them, because the People of the Book are those who must be the first to act upon it, as Allah the Exalted said at the beginning of Surat al-Baqarah: . So those who are making a fuss now and want to bring the religions closer together, saying that Allah named them the People of the Book, assuming or implying that this is a form of honoring them and being pleased with what they are upon, we say, what do we say? We say that Allah did not address them with that to honor them. How could that be an honor for them when Allah says: But He called them by this description to establish the argument against them, and that their behavior is as far as possible from reason, because the People of the Book must be the first to act upon it. And among the benefits of this noble verse is: the elevation of the status of the Prophet (peace and blessings be upon him and his family), and that is by His saying: Indeed, the attribution of his message to Allah is undoubtedly an honor, and whatever is attributed to Allah is an honor, even if it is inanimate, if it is attributed to Allah, it is an honor for it . And among the benefits of this noble verse is: that Muhammad, the Messenger of Allah, was sent to the People of the Book, by His saying: And that is the case, until the Prophet (peace and blessings be upon him and his family) swore that no Jew or Christian would hear of him and then not believe in what he brought, except that he would be among the companions of the Fire. So he was sent to them with the Qur'an, the Sunnah, and the consensus of the Muslims. And among the benefits of the noble verse is: that Muhammad, the Messenger of Allah, is a clarifier, a clarifier for you. So he (may the prayers and peace of Allah be upon him) is a bright lamp, clarifying for the creation, as Allah the Exalted said: And the clarification mentioned by Allah here includes clarifying the wording and clarifying the meaning, as Allah the Exalted said: . And among the benefits of this noble verse is: that the People of the Book are people who conceal the deed, by His saying: . And among the benefits of the noble verse is: that whoever conceals knowledge from this Ummah has a resemblance to the Jews and Christians, because this is their habit. So whoever conceals has resembled them, resembled them in the ugliest trait—and may Allah protect us from it—which is concealing what came to them of knowledge. And among the benefits of this noble verse is: that the Messenger of Allah (peace and blessings be upon him and his family) remained silent about some of the faults of the People of the Book and did not clarify them to them.
So if someone says: Why? Why did he not clarify and expose them? We say: their exposure is sufficient among them, and the silence about what was not clarified is because the public benefit requires it, and there may be in this a type of reconciliation, meaning the reconciliation of their hearts. And among the benefits of this noble verse is: that what Muhammad, the Messenger of Allah, brought is all light. If you reflect on his reports, you will be illuminated by them; his rulings are likewise, and it is light on the path by which a person is illuminated in his path to Allah (Mighty and Majestic) and in the path to dealing with the servants of Allah. It is also light in the heart, so whoever holds fast to the Shari'ah of Muhammad (peace and blessings be upon him and his family) will increase in light in his heart and his face, and in deriving the legal rulings and other things. It is also light in the face, because the one who holds fast to the Shari'ah of the Prophet (may the prayers and peace of Allah be upon him) must have that affect him in his speech, his actions, and his state, so his face will be illuminated. For this reason, you find the Rabbanic scholars have a light in their faces that is almost tangible, as for the spiritual, it is known, even if the Rabbanic scholar's skin is not, meaning white, his face is illuminated, and light is one thing and color is another. It is also light in the grave, for if a person is a believer—may Allah make me and you among them—his grave will be spacious for him to the extent of his sight, and he will be brought the spirit of Paradise and its bliss. And also light on the Day of Resurrection . So the word "light" is comprehensive and general in everything in which there can be darkness; the Islamic religion illuminates it. And among the benefits of this noble verse is: that the Qur'an is written. Written in what? We mentioned that it is written in the Mushafs that are in our hands, and it is written in the Preserved Tablet, and in the scrolls in the hands of the angels. And among the benefits of the noble verse is: that the Noble Qur'an is a clarifier, a clarifier of things, and clearer than that is the saying of Allah the Exalted: The word "clarifier" we mentioned in the exegesis that it is permissible for it to be transitive or intransitive. If it is intransitive, the meaning is that it is clear in itself, and if it is transitive, the meaning is that it is a clarifier for others. And the Qur'an is undoubtedly clear in itself and clarifying by others, and that is its description. If it is a clarifier and clarification for everything, does it not follow from this that it is not befitting for us to turn away from reflecting upon it? Rather, it is obligatory for us to reflect upon it, and the first things that come to us are the issues we seek in what? In the Book of Allah, in the Book of Allah. If we are unable to clarify them in the Book of Allah, then in the Sunnah of the Messenger of Allah (peace and blessings be upon him), and the Sunnah of the Messenger of Allah is a clarifier of the Qur'an by the command of Allah . So if it is not in the Qur'an nor in the Sunnah, and we are unable to derive the legal ruling in the Book and the Sunnah, then at that time, either we ask the people of knowledge, by His saying: Or we refrain, and if a person is qualified for independent legal reasoning, there is no blame on him that he exercises independent legal reasoning, like a person who does not know the qiblah by himself and no trustworthy person informed him of it, so he must exercise independent legal reasoning and strive to find it.